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
destruction with others Hee saith also that all shall feele that the propriesies which are come out of the mouth of God shal not bee pronounced in vaine And by the word To know which is to bee referred to experience it selfe hee priuily taxeth their infidelitie as if hee should say Because I speake but to deafe eares and to such as make none account of my admonitions experience shall make you wise but yet too late Which say Heere the Prophet inueighes against the obstinacie and rebellion of this people who hauing been chastised many times with the rods of God and that very sharpely were yet notwithstanding so farre off from repentance that they hardened their hearts more and more as if they had been made fat with blowes Truely those who mocke thus proudly at the Lord cannot bee brought within compasse till they be wholly ouerwhelmed Now such a conspiracie doth manifestly prouoke God to anger and that of set purpose This is the cause why the Prophet saith that this proceeds from pride and presumption whence it followes that it is iust with God to apply to hard and knottie wood hatchets harder then it Vers 10. The brickes are fallen but we will build it with hewen stones the wilde figtrees are cut downe but we will change them into Cedars THese were the words of the rebellious and despisers of the calamitie which was befallen them as though it had bin for their profit because they take occasion thereby to decke their houses and fields the more richly We will build more stately ones say they The houses of bricke are fallen that we may dwell in excellent palaces The trees are cut downe but we will plane them with more fruitfull ones The state of Europe This vice hath not raigned in one age alone for wee see the like obstinacie euen now in the world With how many calamities hath Europe been afflicted within these foure hundred yeares with how many scourges hath it been called to repentance and yet notwithstanding wee perceiue not that any one of them hath done it any good but excesse contrariwise increaseth day by day the voluptuous inflame themselues mē perseuere in their vices and wickednesse with greater boldnesse then euer before In a word it seemes that afflictions are euen prouocations to pride and excesse what must we looke for then but to be broken with harder blowes then any of the former Vers 11. Neuerthelesse the Lord will raise vp the aduersaries of Resin against him and * Or gather his c. ioyne his enemies together BEcause the Israelites were puffed vp with the confederacie which they had with Syria and thought that all things should fall out according to their wish Isaiah threatens a sudden change which should cut off all their hope and should wholly ouerthrow all their plots For the Assyrians rose vp soone after and made warre with the Syrians And Rezin being slaine the estate of that kingdome was wholly ouerthrowne He amplifies the matter when hee addes he will gather together For his meaning is that the Lord will assemble and mingle diuers enemies together whom he will send to destroy the King of Syria as indeed the army of that great Monarch of the Assyriaus was composed of diuers nations Vers 12. * Or Syria Aram before and the Philistims behind and they shall deuoure Israel * Or with all the mouth with open mouth yet for all this his wrath is not turned away but his hand is stretched out still 2. King 16.9 THe Prophet shewes what this change shall be and what shall come to passe after the death of Rezin who banded himselfe with Israel against Iudah to wit that whereas the Syrians were friends to the Israelites before 2. King 17.3 they should presently after the death of their King become their enemies and make warre vpon them which also came to passe And this is his meaning when he saith that Syria shall be before For their exposition who by Syria vnderstand them of the East and by the Philistims them of the West is not agreeablee The plainest sense is that the enemies shall nuiron and assaile them on all sides becau e those whom they thought to enioy as faithfull friends should rise vp round about them to ouerthrow them Where he saith before and behind it answers to the common maner of speech so as we need not seeke a new or strange exposition What it is to put confidēce in confederacies Let vs learne by this example what it is to put confidence in the power of men and in confederacies with Princes and especiallie when we wax secure being snared with vnlawfull bands for whē the Lord will those who before were on our side in an instant shall band themselues together for our destruction and the remedies which we shall take to be profitable shal be hurtfull vnto vs and shall compasse vs round before and behind We must also obserue that God manifests not his plagues all at once but when we rush against him obstinately and prouoke him more and more then he augments and redoubles also his blowes and sends new chastisements to the end he may tame and breake our rebellion and stubbornes With all the mouth signifies the same which wee haue in our common phrase of speech With full mouth as if he should say Israel shall be exposed as an open pray vnto his enemies so as he shall be deuoured with open mouth as of the Syrians so of the Philistims Yet for all this This is a harder sentence then all the rest and ought to haue terrified the vnbeleeuers more then any thing whatsoeuer For although they haue suffred many punishments yet are they not at an end he hath still new rods readie prepared againe for them because by going on in their rebellion they draw the wrath of God more and more downe vpon them For men take occasion to become vtterlie obstinate and to ouerflow in all euill whilst they suffer but some light punishment thinking they shall suffer no more and so become the more stiffenecked They also perswade themselues they shall be deliuered from the iudgement of God imagining that all his rods are spent or worne so as they giue themselues the bridle and shake off the yoke as if they were whollie escaped out of his hands For this cause Isaiah threatens that the hand of the Lord is stretched forth still that they should not suppose they were able to escape the same Now he rather vseth accusation then doctrine although the threatnings tend also to this end that the doctrine may be the better vnderstood But because he had to deale with desperate people who had profited nothing at all for any blowes they had receiued therfore it is that he shewes the end of their calamities is not yet accomplished so that although God seemed to cease striking for a time yet notwithstanding he had not spent all his scourges but had his hand still stretched
if wee keepe silence when the wicked lift vp themselues against God For our silence is not to be approued of vnlesse in some sort we shew that it greatly disliketh vs and that we giue them to vnderstand as much as in vs lieth that there is nothing more insupportable to vs then to heare the holy name of God rent in peeces Wee must giue testimonies of our zeale then lest the enemies should thinke that we lightly esteemed the honour of God in that wee are not moued when they blaspheme Vers 22. Then came Eliakim the sonne of Helkiah the steward of the house and Shebna the Chancellor and Ioah the sonne of Asaph with rent clothes and told him the wordes of Rabshekeh NOw wee see that Eliakim and the other Ambassadors were not silent as if they had approued of the impieties of Rabshekeh or that they temporised in respect of the danger for they rent their garments and thereby shewed how much they were offended with these blasphemies I except the hypocrit Shebna who was forced with shame to doe as others did though but for fashions sake onelie The Iewes and other easterne people were wont to rent their clothes when they meant to shew their great detestation of something for as their constitutions were much more fierce then ours who dwell in these cold Countries so were they more violent in their outward gestures maner of their attire goings and such other signes We must also note in this place that those who passed by the iniuries which were done to their owne persons yet rent their clothes when they heard the name of God blasphemed for those that are vnreconcileable in a particular iniurie where patience is required and are not mooued when they heare the holie name of GOD rent with reuilings such shew I say that they haue no zeale at all in them THE XXXVII CHAPTER Vers 1. And when Hezekiah heard it he rent his clothes and put on sackcloth and came into the house of the Lord. THe Prophet shews that nothing remained to this good King but one onely hope of saluation namely to powre out his complaints into Gods bosome who is a iust Iudge according as it is said Psal 123.2 The eies of the faithfull wait vpon him euen as the eies of bond seruants wait vpon their masters and mistrisses when they are oppressed When Ierusalem then seemes lost Hezekias destituted of all humane helpes flees vnto God for his protection And thus he confesseth that this is the onely remedie when things are become desperate Now herein Gods grace shined in such wise that it was a manifest miracle shewed to all when the King with all his subiects were deliuered out of the mouth of the lion This circumstance therefore is to bee noted to the end wee may take knowledge of the excellencie of so great a benefit Heere we are also taught what course to take in extreme dangers God calles vs to him by extreme perils therefore we must not be slothfull in crauing his aid assistance wee must not bee slothfull nor idle in crauing helpe of God who by this meanes calles vs vnto him Wee must not then stand amazed nor dismaied but rather be pricked forward by our necessities which presse vs to seeke his assistance for that vse Hezekias makes of his afflictions He goes forthwith into the Temple no otherwise then into a place of refuge to hide himselfe and his people vnder the shadow of Gods wings Thereunto hee also ioines the outward signes of repentance he rents his garments he puts on sackcloth and couers himselfe with ashes doth other things which were then solemne signes of godly sorrow by which being vnder sore afflictions they condemned themselues before God as poore malefactors and humbly sought pardon of him Now the modestie of this holy King is wonderfull Hezekias his modestie seeing he is not ashamed to prostrate himselfe in the presence of his God though he had brought so worthie things to passe and was adorned with so many rare and excellent vertues On the other side we may behold in him a wonderfull courage of mind and stedfastnes of faith Hezekias his stedfast faith in that the weight of so great a triall hindred him not freely to seeke vnto that hand for help which sharplie assailed him There is not one amongst an hundred to be found but will murmure if God doe touch him but a little more then ordinarie yea they will be readie if they haue done any good to twite God in the teeth with it and thinke themselues but hardlie recompenced for the same at his hands Others will complaine and say It is but in vaine and time lost to serue God when they see things fall not out as they would haue them But wee see none of these things in Hezekias for he is not ashamed to confesse his fault notwithstanding he was indued with the true feare of God Therefore if we desire to seeke reconciliation with God and to feele his fauor in the day of aduersitie let vs giue some testimonies of our repentance and francklie acknowledge and confesse our sinnes for afflictions comes not out of the dust Iob. 5.6 but God solicits vs thereby to amendment of life I grant that sackcloth and ashes serue to little purpose vnlesse the affection of the heart go formost for hypocrites as we know are but too forward and ouer-liberall in their ceremonies The Holy Ghost as wee haue seene before requires these exercises and giues them their iust commendation yet so as they be alwaies vsed to a right end And no doubt it was also a signe of singular modestie and meeknes to see this good King and all the people by these helps to stirre vp one another to the feare of God also in that he clothed himselfe with this deformed and base apparell the more freely to confesse his fault which is an humilitie that Kings and Princes are ashamed to imitate Vers 2. And hee sent Eliakim the steward of the house and Shebna the Chancellor with the elders of the Priests clothed in sackcloth vnto Isaiah the Prophet the sonne of Amos. 3. And said vnto him This is a day of tribulation and of rebuke and blasphemie for the children are come to the birth and there is no strength to bring forth BY this Ambassage he not only meant to call Isaiah to lament this calamitie with him but also to haue some consolation from the mouth of the Lord Prayers vnstable vnlesse they be supported by the word for if prayers be not grounded vpon the word of God they will be but so many words cast into the ayre Wee know that the vnbeleeuers will make both loude and long prayers and yet flee away from God either by despising or in vtter reiecting his promises Here is a signe of Hezekias his true deuotion then that being kindled with the zeale of prayer he addes thereunto a cōfirmation of his hope lest he should faint vnder the
to the Lord for a name and for an euerlasting signe that shall not bee taken away AGaine hee extolles Gods power which should appeare in the peoples deliuerance for he teacheth that there shall be such a change that the way shall bee made verie easie for their returne Some expound this allegorically and by thornes vnderstand that such as indeuour to hurt and hinder others should now become firre trees that is to say bearing fruit and bringing profite to their neighbours but this exposition is too curious I denie not but these things indeed appertaine to Christs kingdome and therefore ought to be spiritually vnderstood For the Prophet beginnes at the returne from Babylon and comprehends the whole estate of the Church vntil the manifestation of Christ to the world But it doth not therefore follow that this allegorie is any thing to the purpose because Isaiah speakes of the peoples returne into Iudea For that they might the better passe the Lord promiseth to remoue all impediments out of the way and would furnish them with all things necessarie that so they might bee free from all annoiances And so when Christ promiseth the benefit of our redemption he therewithall takes away whatsoeuer thing might hurt or hinder the same nay he turnes it wholly the contrarie way that out of euery euil we might draw some good All things fâ—llout for the best to them that loue Goâ— for all things turne to the best as Paul saith to them that loue God Rom. 8.27 And thus God vseth the most hurtfull and dangerous euils as remedies to purge the faithfull that they may not giue ouer themselues to the loue of the world but may bee made the more liuely and ready to performe the will of their Master When he addes that this shall be for a name to tâ—â— Lord it is to shew the end of the Churches restitution namely that Gods name might bee the more praised among men and that the memory thereof might florish and bee conserued And therefore hee addes for a signe that is to say for a testimonie or for a perpetuall memoriall Although the Church floate then and bee diuersly tossed among these waues and tempests yet seeing the Lord is purposed that the memorie of his name shall last for euer hee will both defend and maintaine her THE LVI CHAPTER Vers 1. Thus saith the Lord Keepe iudgement and iustice for my saluation is at hand to come and my righteousnesse to be reuealed In the former-verses God hath manifested the signes of his fauour towards vs now he shewes what duties wee owe to him THIS is a notable place For the Prophet shewes what God requires of vs as soone as he manifests the signes of his fauour or promiseth to bee recoÌ„ciled vnto vs to the end our peace may be assured The thing he requires of vs is such a conuersion as changeth both our iudgements and affections so as hauing forsaken the world wee forthwith aspire vnto heauen and therewithall hee requires the fruits of repentance Vnder the words iudgement and iustice hee comprehends all the duties of charity which consists not onely in abstaining from euill but in doing good to our neighbours according to our abilities And this is the summe of the second table The summe of the second Table in the obseruation wherof we giue testimonie of our pietie if there bee any at all in vs. The Prophets alwaies bring vs thither God often tries our loue to him by our iustice towards men for by this meanes it will quickly appeare what we are within and the true integritie of the heart is thus discerned from those outward ceremonies wherein hypocrites please themselues as wee haue shewed heeretofore Now he renders a reason and forthwith shewes the beginning from whence all must frame themselues to newnesse of life namely that in as much as Gods iustice is at hand to bee reuealed to vs we in like manner ought to present him with ours The Lord calles himselfe iust and saith that iustice is his not that hee holds it shut vp in himselfe but because he sheds it abroad vpon men He also calles that his saluation by which he deliuers men from destruction Besides howsoeuer these words be directed to the Iewes that with a sincere affection of heart and with an vnfeined desire of godlines they might shew themselues thankfull to their redeemer yet it also belongs to vs all in generall for the whole world is lost in it selfe vnlesse it recouer saluation in God Let vs also note this exhortation for thereby we are taught to be so much the more moued to the true feare of God as we are neere vnto him and therefore Saint Paul admonisheth the faithfull to cast off the workes of darknesse and to put on the armour of light because our saluation is neerer vs then wee be aware of Rom. 13.12 Vers 2. Blessed is the man that doth this and the sonne of man which layeth hold on it he that keepeth the Sabbath and * Or violates it not polluteth it not and keepeth his hand from doing any euill To the dâ—ties of the second Table vers 1. he now addâ—s those of the first IN calling them blessed who hauing imbraced this doctrine doe submit themselues vnto God walking in vprightnes he closely insinuates that there are many deafe or vnteachable But to the end their peruersitie or sluggishnes might not discourage the faithfull he recommends his exhortation to them by the fruite which comes thereof That the faithfull then should not recoile back but casting off all impediments they might readily prepare themselues to walke vprightly he cries out that such only are blessed to whom grace is giuen to be thus wise-hearted Obiect In the former verse we haue said that the duties of the second Table were compâ—ised vnder the words of Iustice and Iudgement But heere he mentions the Sabbath which appertaines to the first Table Ans I answere as I haue touched before that such as liue innocentlie and iustlie with their neighbours doe giue good testimonie of their sinceritie towards God It is no wonder then if after the Prophet hauing spoken of the second Table The duties of both Tables must goe together he now mentions the first because they must be ioined both together In a word Isaiah meant to say that he shall be an happie man who submits himselfe vnto God in the obseruation of the whole law for to such an one the righteousnes and saluation of God belongs vers 1. But because men wander and erre in their imaginations and seeke diuers meanes how to draw neere vnto God the Prophet shewes that there is but one way namely when we studie how to order and rule our liues according to the Decalogue Besides heere is an excellent place for it teacheth vs that nothing is pleasing vnto God but the obseruation of his commandements Quest If it be asked whether men can obtaine righteousnes and saluation by works
cannot inioy their goods with a good conscience 65. 13 A good conscience how necessary 58. 4 A quiet conscience onely proper to Gods children 32. 18 A wicked mans conscience neuer quiet 65. 13 Peace of conscience a fruit of the Gospell 2. 4 An euill conscience alwaies flees Gods presence 31. 2. Alwaies vnquiet 32. 18 How sleepie consciences must be awakened 58. 1. 8. 13 The conscience of Papists 32. 18 An euill conscience discouers it selfe in the countenance 2. 11. and 3. 9 A generall consent a shrewed temptation 8. 11 Consolation for the faithfull 1. 25. 28. 4 2. 5. 17. 6. 13. 7. 4. 19. 8. 10. 17. 9. 1. 10. 5. 12. 22. 24. 26 11. 1. 12. 3. 14. 14. 24. 28. 32. 15. 9. and 16. 14 17. 61. â— 14. 18. 4 5. 19 18. 21. 1. 15. 16. 22. 11. 23. 17. 24 13. 14. 22 23. 25. 10. 26. 12. 13 21. 27. 4 28. 16. 25. 29. 21 22. and 30. 19. 21. 29. 31. 9. 32. 15. 33. 5. 35. 5. 37. 26. 40. 1. 8. 29. 41 8. 9 10. 14. 43. 1. 14. 25. 44. 2. 48. 11. 49. 24. 50. 10. 51. 1. 17. 21. 52 9. 54 11. 55 6. 57. 15. 59 15. 63 4. 7 65. 8. 66. 2 5. Consolations for the poore 10. 2 Consolations added to threatnings 4. 2 5. 17. 27. 6 A consolation for good Princes 22. 23 To whom consolation belongs 40. 7 Whence it is to be drawne 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. 52. 9. and 57. 18. and 66. 11 Conspiracie taken in good part 8. 12 Conspiracie of the Papists 44 11 Constancie of the faithfull 8. 12. 56. 2 Constancie of Pastors 8. 16. and 29. 21 and 50. 7 The constancie of Isaiah 8. 18. and 30. 8. and 39. 3. 5 Contempt of Gods word the perfection of all euill 5. 24 Contentment consists not in abundance 65. 13 Continencie a rare gift 19. 21 God lookes that our conuersation should answere our vocation 63. 8. and 43. 21 Conuersion of the Egyptians to God 19. 19. 21 Conuersion a kind of resurrection 19. 22 What men are without conuersion 65 25 No saluation without conuersion 59. 20 The conuerted ought to labour the conuersion of others 2. 3 Conuersion of the heart and change of the life must goe together 55. 7 Conuersion what 19. 13. and 28. 16 How corne and wine is said to be ours 62. 9 Corrections benefit vs nothing vnlesse God touch our hearts by his holy Spirit inwardly 1. 25 A signe of desperate malice not to benefit by corrections 9. 13 When God begins to correct he makes not an end by and by 1. 7 Necessitie of Corrections 25. 3 God corrects in measure 27. 8. and 64. 9 Couenant of God cannot be disanulled 7. 14. and 19. 25. and 24. 5. and 45. 25. and 55. 4. and 59. 20. and 65. 1. Couenant of God free 55. 3. and 61. 9. and 64. 7. Couetousnesse condemned 1. 23. and 5. 8. 23. and 33. 15. and 57. 17. Cursed of God 5. 10 Exceeding hurtfull in Iudges 1. 23 God will create Ierusalem a reioicing 65. 18 God creates new heauens and a new earth 65. 17. and 66. 22 The end of our creation 29. 23 Creation taken for regeneration 17. 7. and 19. 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9. and 66. 22. God the creator of all 37 15 In what sense God is called the creator of Israel 43. 15 The confusions which are among the creatures the fruits of our sinnes 65. 25 All the creatures are vnder Gods command 11. 15 All creatures are ready armed against the wicked 13. 10 The creatures grone in regard of our offences 65 17 If insensible creatures bee moued at Gods voice much more we 6. 4 All creatures at Gods becke 55. 12 Many depart from Christ because of the crosse 53. 5 Christs gouernment laid on his shoulder fained to be his crosse 9. 6 Signe of the Crosse 66. 19 Crueltie alwaies ioined with impietie 51. 23 Crueltie of the Assyrians 30. 31 Of the Babylonians 13. 11 Of the Medes 17. 17 Of Babylons King 14. 17 Of the Moabites 15. 1. 16. 3 Of Satan 49. 24. and 59. 17. and 66. 3 Of Sennacherib 33. 7 Cup of wrath taken in a double sense 51. 17 Curiositie ought to be auoided 9. 4 Cyrus called of God and how 48. 15 Named a long time before he was borne 44. 28 In what sense he is said to obey God 41. 25 Gods hired souldier 43. 14 How said to be fauoured of God 44. 14 Why called anointed 45. 1 How he builded Ierusalem 45. 13 Very vicious 48. 15 Whether he became a conuert 45. 1 His prosperitie proceeded from God 48. 15 D DAmascus a capitall Citie of Syria 7. 8 The ruine of Damascus 17. 1 Darius the seruant of God 21. 9 Darius signifies a lion 21. 7. 8 Darius an herauld of Gods iudgement 21. 9 Darknesse taken for affliction 8. 21. 50. 10. 18. and 58. 10. and 59. 9. Dauid a figure of Christ 37. 35. 55. 3. 4 Why Dauid called Gods seruant before hee was borne 44. 1 Why Dauids name is sometimes put for Christ 2. 4 Citie and house of Dauid what it is 7. 2. and 22. 9 Daies of a tree what 65. 21 In what sense it is that daies will seeme yeeres 54. 8 What the day of the Lord signifies 13. 6 Day put for time prefixt 22. 5 Why the day of the Lord is called terrible 13. 9 The Iewes began their day at Sun setting 30. 29 Death of Christ the cause and fountaine of life 53. 8 Fruit of Christs death 53. 5. 11 Death often noted out by the word Graue 53. 9 In what sense it is said the dead sing the praises of God 38. 18 Whether the dead know our necessities 29. 22 Delicacie the ruine of the Roman Empire 2. 16 Deliuerance of the Church admirable and Gods proper worke 31. 8. 49. 7 Difference betweene the deliuerance out of Egypt and Babylon 52. 12 See Redemption Deafenesse of the Iewes proceeded from their rebellion 28. 12 Why God deferres to succour his people 33. 9 Demosthenes alleaged 47. 3 Denys the second how he became blind 28. 4 Denys the tyrant a contemner of religion and his impietie 36. 18 What a miserie it is to be depriued of the vse of holy things 48. 19 Deserts for medowes 63. 13 Desert taken for Chaldea 21. 1 When descriptions are necessarie 21. 3 Disloialtie of the Israelites 17. 9 Disloialtie of Senacherib 33. 8 Diuination condemned 19. 12. 44. 25 Papists will not haue their diuine seruice examined 44. 20 Complaints of Papists touching the abolishing of their diuine seruice 36. 10 Deuotion of Papists what 1. 14 Superstitious
in plaine termes that they ought to be cleansed and washed but he commands them to shew a testimonie of their change in their whole life and in all their actions Notwithstanding hee confirmes the former sentence namely that the filthines of the people is before the Lord which defiling and stayning all their works takes away all the goodnes which might seeme to be in them He makes expresse mention of the eies of God to the end that whilst he beholds them they should not thinke to depriue him of seeing and so make him a companion with them of their blindnes Case from euill He goes on still to blame their life Some expound this place as if by euill doing the Prophet should vnderstand euill liuing But it ought properly to be vnderstood of those misdoings wherby a mans neighbour is offended Seeing in the next verse following it is said Learne to doe well where the clause To your neighbour should be supplied For he speakes of the iniuries and good turnes which our neighbour receiues of vs. Now because repentance hath his seate in the heart therfore he sets it forth by these kinds whereby men may come some what neere to the knowledge of it For euery man would bee taken for a good man but the outward works shew what euery man is within He brings them then to externall workes that by them they should shew forth the truth of their repentance Now hee comprehends the fruits of repentance vnder two members to wit a ceasing to doe euill and a learning to doe well For first wee must abstaine from doing all wrong yet so as wee deale not like those prodigall ones who would be esteemed liberall when they take from one to giue to another neither yet like those pinchpennies who thinke they haue quit themselues well when they are carefull in keeping their own doing others no harme and yet in the meane while will doe good to none at all His meaning is then to comprehend both the one and the other for the obseruation of the second table consisteth in these two points Vers 17. Learne to doe well seeke iudgement relieue the oppressed * Or him who is trampled vnderfoote iudge the fatherlesse and defend the widdowes EVen a◠immediatly before where he commanded them to abstaine from euill hee therein comprehended a continuall exercise thereof as if hee should say Hitherto your whole life hath been nothing but a committing of euill now on the otherside he teacheth them to bee meeke and curteous and drawes them to learne what it is euen as if he had had to doe with new apprentises and raw schollers And first he commands them to seeke iudgement others translate Examine your selues which I approue not For by the word seeke hee signifies a further thing namely an actuall studie as they call it Also by the word iudgement he comprehends whatsoeuer is good and right as if he should say Study to be vpright Relieue the oppressed The Prophet after his accustomed manner comes to particulars after he hath spoken of things in general and howsoeuer he had alreadie exhorted them to weldoing and equitie in speciall manner yet now willing to presse them more neerely he reckons vp some particular kindes thereof in plaine words by which hee comes to a more ample and full declaration of the generall For otherwise men would alwaies goe for iust and vpright and hardly should you stirre or mooue them with generall doctrine But when one comes once to particulars euen as if one should bring them out by the polles into open view then they are constrained to submit themselues or at the least to become more tractable whereof we haue daily experience Iudge The Prophet makes choice here of two particulars which do best of all lay open and discouer the wickednes of men For they very seldom take the causes of the widow and fatherlesse in hand because they looke not for the reward And hence it is then that poore creatures are exposed to infinite sorts of iniuries namely because no man is hastie to succour them for who will serue in the place of iustice for nothing nay are there not many who giue themselues to poll and pill the poore and needie And doth not this manifestly shew how few make conscience of executing iudgement Indeed it is no wonder if the rich and mightie haue friends to maintain and vphold their causes seeing they are drawne and allured thereunto not of conscience but for hope of gaine But the Lord here shewes that he takes care for the fatherlesse and widowes and that he will iudge and reuenge their cause if any haue offered them violence And as much he saith of all other distressed who being held down by violence and tyrannicall cruelty do sigh and grone vnder the oppression of them who are more mightie then they This ought to minister a soueraigne consolation to all the children of God whose condition it is to possesse their soules by patience For how proudly soeuer the wicked aduance themselues yet shall not that hinder the faithfull to triumph in their anguishes Let this sentence therefore bee alwaies ingrauen vpon their hearts The Lord will succour vs and Although men despise vs yet will he care for vs He will helpe the helplesse and will defend their cause Vers 18. Come now and let vs reason together saith the Lord though your sinnes were as crimsin they shall bee made white at snow though they were red as skarlet they shall be as woll COme now The Expositors haue beene wont to translate I pray you or Then but me thinks the assurance of a good cause is here noted so as the Hebrew particle now serueth for an exhortatiō For he shewes that the Iewes should be able to make no replies and that they would remaine starke dumbe although long time should be giuen them to iustifie themselues And surely so must hypocrites be dealt withall for they are skilfull to pleade boldly with God and will bee seeking out starting holes Therefore he saith if they bee minded to plead he is as readie as they Quest But some may demand what reason the Prophet hath to stand chiefly vpon the duties of the second Table rather thē vpon the duties of the first For we know that in diuiding of the law it is not without cause that God hath placed the first Table formost as in the chiefe ranke Neither is it to be doubted but as it is first in order so is it also formost in dignitie I answere Ans that the Prophets haue spoken diuerslie in reproouing the hypocrisie of men For sometimes they complaine that the Sabbath is violated Otherwhiles that prayer is neglected but chiefly and principally they crie out against idolatry and superstitions But our Prophet complaines here that men made none account of their duties towards their neighbours Yet so it is that all tends to one end namely that our workes are vaine before God when they come not frō a
a terrible and grieuous threatning to wit that the vengeance of God is readie to sease vpon them to the end they might feele that the contemners of God shall not remaine vnpunished We must also note that there is but one only rule of well liuing that is the obedience which wee yeeld vnto God and to his word Also in these words there is a traÌ„sported sentence by a figure which wee call Hypallage because the speech should be resolued thus If you be of a readie mind and haue full consent of will to obey or else thus and yet in the same sense If ye hearken and obey me and my word Seing then that God placeth the felicitie of men in obedience it followes that our life is then well ordered when wee heare God speakâ—ng and that we obey him in all things Now wee may see how great the wickednes of men is when they vouchsafe not to lend their eare to God but reiect the felicitie which hee offereth and prepareth for them Truely their froward affections ought to bee timed to the end that whilst these poore wretches draw the wrath of God vpon their owne heads they might not wittingly and willingly cast themselues headlong vpon the edge of the sword Wee must note also that in the verse followin g which is the conclusion he threatens them with extreame ruine if so be they still continue to rebell obstinately against God The good things of the earth He meanes the fruites which the earth brings forth for the necessitie of our life For the earth seemes to bee somewhat vnkind when it brings not forth her fruites but keeps them as it were in her bosome Although I make no question but hee alludes to the promises of the law where God promiseth that he will blesse the ground of such as walke in his commandements that they may haue abundance of all good things And yet hee offereth not the commodities of this life vnto vs to the end he would stay vs in an earthly felicity which hypocrits indeed only gape after wholly imploying all their wits thereabouts but that by the contemplation thereof we should lift vp our minds to the heauenly and spirituall felicity as also that by the taste of his so great goodnes he might accustome vs to rellish the estate of eternall happines Now the ancient people were inured rather to be called by such shadowes and resemblances to the heauenly inheritance namely by the taste of earthly benefits And this difference is well to be noted that we may applie this doctrine to our vse according to that degree whereunto God hath been pleased to exalt vs. Now the Prophet would teach vs that true felicity with the complements thereof consists in the obedience of God also that the wicked in rebelling against him doe draw vpon themselues all manner of calamities and that we therfore ought to impute all the euils which we endure to our sinnes and rebellions as to the proper cause thereof Vers 20. But if yee refuse and be rebellious yee shall be deuoured with the sword for the mouth of the Lord hath spoken it TThe wicked alwaies thinke the punishments which they suffer are farre greater then their fault although God deale mercifully and fauourably with them And howsoeuer they dare not wholly iustifie themselues yet notwithstanding they cease not as we haue said heretofore to accuse him of too great seueritie But the Prophet shewes how there shall bee no end of their plagues which they often suffer till they bee wholly consumed as also that there are yet more heauie chastisements prepared for them of God that they should not imagine to escape with those light fillips wherewith they were hitherto smitten The Papists wrest this place to establish their free will And thus they reason If men be happie when they will obey God then it followes that it is in their owne power to will Behold a childish argument For the Lord by the mouth of his Prophet disputes not what or how great our power of will is to good or euill but admonisheth that it is by our owne default that we enioy not the abundance of all good things and further that the necessities wherewith wee bee pinched are the iust rewards of our disobedience and rebellion Now there is great ods betwixt demanding whether a man bee able to make his will which is euill good and whether by his wicked will which is his owne by nature hee drawes vpon himselfe all the plagues which he endureth These subtile and craftie doctors therfore do vniustly and falselie ground their doctrine of free choice of good and euill vpon this place For the mouth of the Lord hath spoken it Because threatnings ordinarily doe not much moue such as are carried away with their inordinate desires and lusts the Prophet to the end he might awaken them from out of their so great drousines admonisheth them that this sentence proceeds not from the mouth of a mortall man but that it is come out of the mouth of the eternall God who is not mutable as men are but is alwaies as good as his word He sets the authoritie of God before them then to feare and terrifie them to the end that such among them as were fallen into a dead sleepe in their vices might earnestly giue themselues to hearken to his threatnings Vers 21. How is the faithfull citie become an harlot It was full of iudgement and iustice lodged therin but now they are murtherers TO the end the reprehension might be the more forcible and that their wickednes might be the more detestable in that this people were thus reuolted from God and from all integritie and vprightnes he cries out as if he saw some strange and vnwonted thing And surely it was an horrible change that the people whom the Lord had chosen and set apart to bee a royall priesthood to himselfe should thus fal from so soueraigne pietie and godlines into the gulfe and sincke of all sinne and wickednes But he speakes chieflie of the citie of Ierusalem which was the royall seate of the Sanctuarie of God hee complaines that she which heretofore was a faithfull gardian of iustice is now become a denne of theeues and that of an holy and chast virgin she is become an harlot To the ende therefore hee might make the bastard Iewes who were farre from the integritie of the holy Patriarks the more ashamed hee takes vnto himselfe the person of a man astonished who wondreth and reasoneth with himselfe how such a thing could come to passe Also in this word faithfull hee alludes as I thinke to the faith in mariage which the wife ought to keepe to her husband I grant that the signification of the word reacheth further but waying the circumstance narrowly I thinke it not amisse to take the word faithfull for chaste For a little after he opposeth the contrarie member calling her harlot So as being in times past a loyall wife keeping faith to her
in this place there is a voyce of griefe and sorrow because the Lord in thinking often vpon his couenant would willingly pardon his chosen people were it not that by their owne obstinacie they did altogether reiect it In the second member and auenge me of mine enemies there is a figure very vsuall with the Hebrewes who repeate in one and the same verse many times one selfesame thing whence we also gather that this sentence hath this drift namely that God could not quite himselfe vntill he were reuenged vpon this traiterous and disloyall people Vers 25. Then I wil turne mine hand vpon thee and burne out thy drosse till it be pure and take away al thy tinne THis is a moderation of the former threatning For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie notwithstanding he addes therwithall that the Church shall remaine safe still in the midst of all calamities wherewith the people should be smitten neuerthelesse his principall drift is to comfort the faithfull to the end they should not thinke the Church should be brought to ruine although God was constrained to deale more sharpelie with it then he hath been wont to doe For the holy Ghost alwaies prouides in the ministrie of the Prophets for the vpholding of the faith of Gods children who continually tremble at his words that they should not bee discouraged being humbled with feares and threatnings because so much the more as the wicked ouerflow the bankes and scoffe at all threatnings so much the more doe they which are touched with the true feare of God tremble thereat Moreouer the turning of the hand of God generally signifies the witnesse of his presence as if he should say I will lift vp mine hand which he is wont to doe after two sortes either when he chastiseth the wicked or when he pulles the faithfull out of their miseries Seeing then it easily appeares by the circumstance of the place that God would asswage the sharpenes of the correction by mingling some cōsolation The turning of his hand ought to be referred here to the restauration of the Church For although he pronounceth in generall that they are all his enemies yet now he moderates restraines this speech in calling Ierusalem or Zion by his own name When he addes I will burne out thy drosse although he notes the fruit of the correction to the end it should not be grieuous and burthensome to the faithfull beyond measure notwithstanding wee gather from thence that the restauration of the Church Gods outward corrections profit vs nothing at all vnlesse he teach vs inwardly by his holy spirit is a speciall worke of God He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way but yet his roddes should auaile little or nothing if he himselfe did not make them profitable by touching their hearts inwardly And because hee here makes mention of a speciall fauour which hee communicates to his chosen from thence it followes that repentance is a true and peculiar worke of the holy Ghost because otherwise the sinner would harden himselfe more and more vnder the blowes rather then profit thereby any thing at all Further we are not to vnderstand this cleane purging in such wise that there should remaine no drosse as if God would wholly purge his Church in this world from all filthines but this manner of speech is rather to be referred to the common fashion of mens actions as if he should say The estate of the Church shall be such that the beautie thereof shall shine like siluer The true puritie then is signified by these words because the Iewes had too much pleased themselues in their filthines before Now this similitude is very fit for by it the Prophet shewes that although the Church of God was then so stuffed with multitudes of corruptions yet notwithstanding there should remaine a remnant which should recouer their brightnes after that the drosse and corruption should be consumed And thus he now ioynes both members together because hauing spoken in ver 22. of their offences hee said that their siluer was become drosse Vers 26. And I will restore thy Iudges as at the first and thy Counsellers as at the beginning afterward thou shalt be called a citie of righteousnes and a faithfull citie NOw he speakes plainely without any figure And because hee had said that the spring and beginning of all euils was in the princes thus hee teacheth that their offices and places shall be purged by the Lord when he begins to restore the perfect health and welfarre of the Church againe vnto her And from thence it is also that iustice in the politicall gouernment comes to wit when the gouernors that rule are vertuous and fearing God because all thing goe to hauock when those which gouerne are wicked It is plaine enough that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer In that hee promiseth they shall bee such as they were at the beginning he puts them in mind of the singular benefit of God whereof they had been depriued God by his direction had exalted the throne of Dauid and commanded that in this gouernmēt there should shine an Image of his fatherly loue Now although they had corrupted the same by wicked tyrannie yet notwithstanding they ceased not to make their bragges of false titles for they boasted much of the kingdome of Dauid euen as the Papists glorie at this day vnder a false pretence of the Church Therefore the people are iustly admonished from what an happie estate they were fallen by their owne default that so they should not be displeased to haue their multitudes of mē diminished but might rather be mooued to recouer againe the good order which God had ordained Afterward thou shalt be called He extends the fruite of this reformation whereof he hath spoken to the whole bodie For the Prophet hauing said that Ierusalem was a faithfull Citie and full of iudgement before she reuolted from God now he saith that after she shall be chastised these vertues here spoken of shall be seene to shine in her The summe also of true repentance is set forth in this place for by Iustice is vnderstood integritie wherein euery man obtaines of another that which to him belongeth and that one man liues with another without oppression The word faithfull extends it selfe further because we call that a faithfull Citie not onely where equitie and mutuall Iustice ruleth among men but also where God is purely serued And thus vnder this word the puritie and chastitie of the vnderstanding is comprehended Yet we must note that Iustice descends from this faithfulnes because that when we carrie our selues vprightly one towards another there Iustice will easily beare the sway And surely by examining the whole a little more narrowly it seemes the Prophet takes not the word fidelitie in so ample a signification as heretofore
them which the Prophet foresaw by the Spirit as if hee should say Wonder not to see the mount of Zion laid wast and spoiled for so many sins of the people Yet is it not made such a lamentable spectacle that any should bee brought to despaire but that all those in whom there is any hope of health being touched with true repentance might conuert vnto God before such a thunderclap come vpon them For the Prophets were as Heraulds to publish the iudgement and vengeance of God to the wicked that so by all meanes they might endeuour to bring all that they possiblie could to repentance And the seruants of God must neuer put off this affection namely euen to study how they may profit the verie reprobate if by any meanes it could bee brought to passe This place therefore may bring a merueilous consolation to all faithfull Pastors for when it seemes to vs that we speake to deafe cares we stagger and begin to forsake all What shall I doe I doe nothing but beate the aire And yet notwithstanding the Prophet ceaseth not to exhort those in whom hee saw no hope of amendment An howsoeuer he be as a man astonished at their ruine yet doth hee not cease for all that to admonish them stil Let vs note also that although the wicked bee obstinate yet the iudgements of God must be denounced against them let them recoyie and gnaw the bit as much as they will yet must they stil be summoned before the iudgement seate of God to the end they may be left without excuse I take the Hebrew word Ci for surely for this signification agrees best because it breakes off the exhortation which he had begun and now speakes to God Also when he againe calles them the house of Iacob it is added for the greater vehemencie of speech which men in a matter of great importance are wont to doe as if he should say This holie nation which God hath chosen is now left and forsaken For they are filled Because the word Kedem signifies sometime the East and sometime antiquitie we may interpret it that they were filled with the manners of the ancient because they had brought the superstitions in vse wherewithall the land of Canaan was in times past infected For wee know that the Prophets did often reproch the children of Israel that they were liker to the Cananites then to Abraham and the other holy Patriarkes And questionlesse it was a double vnthankfulnes not to change their peruerse manners seeing the old inhabitants being driuen out they were brought in to possesse this land to the end it being purged from all their filthines it might afterwards be dedicated to holines Yet because the other sense is more receiued I had rather hold that although the expositors themselues doe not here agree For some take the letter Mem comparatiuely as if the Prophet should say Before or Rather then them of the East others take it more simple and better also in mine opinion in saying that they were full of the East that is to say of the vices which they had drawne from thence imitation being a merueilous contagion so as nothing is more vsual then to see corruptions glide from one land to another a farre off That which by and by followeth opens it yet more cleerely when he saith of the sorceries of the Philistins For vnder diuinations by a figure which they call Senecdoche hee comprehends the deceits of Satan to which the prophane nations were giuen The Prophet then meanes that they differ in nothing from the Philistins from whom God notwithstanding had separated them by the priueledge of his adoption And this was sufficient to condemne them vtterly in that hauing forgotten their vocation they defiled themselues in the corrupt and wicked waies of the Gentiles Whence it appeares that to sinne by the example of another doth serue nothing at all to make the fault the lesse The latter part of the verse is diuersly expounded for some draw strange children by a similitude to the lawes and customes others referre it to mariages Because that in taking of strange wiues without discretion they had so mingled their seede that there were manie children bastards The exposition of S. Ierome is more grosse who thinks that they defiled themselues in wicked lusts contrarie to nature For mine owne part I doubt not but by strange children he meanes strange nations and not by a figure the lawes The Prophet then accuseth them that in desiring to please the Gentiles they wrapped themselues together with them in their wickednesses and thus had not only mortall men but wicked men also in greater account then God himselfe Now he saith that they tooke their delight because the affection and delectation of a wicked imitation had raced the true loue of God and of his holesome doctrine out of their hearts Vers 7. Their land also was ful of siluer and gold and there was none end of their treasure and their land was full of horses and their chariots were infinite WE must take good heede to the order which the Prophet keepes here For he now shewes the causes wherfore the Lord reiected his people In the former verse hee began with diuinations and strange manners now hee descends to the gold and siluer and afterward he will speake of their horses and chariots No doubt then but hauing first of all condemned their idolatrie he here in the second place reprooues their auarice and in the third that wicked confidence which men haue when by forging vaine succours vnto themselues they depart farre off from God It is not a thing to bee condemned as vnlawfull in it selfe to haue abundance of gold and siluer but because this people burned with an insatiable couetousnes and trusted in horses and in Chariots therefore they are iustly reprooued Some take the Hebrew particle by way of opposition as if the sense were thus And yet they abounded in siluer thereby to make the ingratitude of this people the greater because hauing abundance of all things yet they ran after their idols and enchantments as if al things had been in a desperate estate Which is much lesse excusable then if they had gone after them in aduersitie whereas they shooke off the yoke of God from their necks being fed with good things in all abundance Thus by this sense then he should amplifie the wickednes of this people running voluntarily and for no cause to idols whilest they ouerflowed in their delights but yet I receiue not this interpretation because I thinke it too much constrained For hee rather reckons vp with one breath as it were the vices wherewith the people had spotted themselues that is to say couetousnesse false confidence and idolatrie And howsoeuer their opinion be true which expound it by way of opposition yet notwithstanding it agrees not with the sense of this place A little after Isaiah confirmes the same also more clearely For howsoeuer it bee not wicked nor a
esteeme so much of themselues as if they were gods Isaiah therefore wisely separates man from God as also the Holy ghost doth thorowout the whole Scripture For when men are considered in themselues it better appeares how fraile their condition is yea how transitorie and inconstant As soone therefore as men shall once beginne to attribute vnto themselues but the least strength whatsoeuer then must their vanitie be made knowen and discouered vnto them to the ende they may acknowledge themselues to be nothing By this onely word all the glorious titles of free will and mans merits doe fall to the ground wherein the Papists glorie against the grace of God and all that fond and foolish loue which prophane men haue of themselues is also plucked away from them Lastly we are all called home to God the author of al good things to the end wee should not think any thing excellent either in heauen or earth out of him For his praise is forthwith eclipsed if so be the whole world be not stripped of all wisedome strength and iustice in a word of all praise that so it may be giuen to God alone THE III. CHAPTER Vers 1. For loe the Lord God of hosts will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water WE haue said a little before that the Prophet goes on still with the same matter which he began in the ende of the former chapter For hee admonisheth the Iewes that how great riches soeuer they possesse yet notwithstanding they shall not bee able by any meanes whatsoeuer to hinder the wrath of God being once inflamed against them to consume all their preparations Whence it appeares that they too much ouershoote themselues who to put farre away from them all feares doe heape gather together weapons power strength of warre counsels great store of victuals and such like The particle demonstratiue Hinneh which wee haue translated Behold or Loe is not put here for the more certentie of the matter but to set forth the shortnes of the time as if Isaiah should euen set the thing it selfe before the eyes of the wicked For it often comes to passe that those who dare not openly contemne the iudgements of God do yet notwithstanding reiect them as if they touched them neuer a whit or else as if they were farre off from them What is that to vs say they or if afflictions come wherefore should wee make our selues miserable before the time when the calamitie comes vpon vs will it not then be time enough to thinke vpon it Because then the wicked digge themselues such hiding places and securely take their ease in despising the iudgements of God the Prophet doth the more neerely presse them home to the end they should not imagine that the hand of God should bee farre off also that all their staies which they promised to themselues should be but in vaine To this appertaines that where he calles God the Lord God of hosts that so his Maiestie might the more daunt their sleepie and benummed consciences For God hath no need of titles but it is necessary that our blockishnes and drousines should be awakened by the sense and feeling of his glorie Now the Prophet in the first place threatens that the Iewes shall be stripped of all abundance of victuals so as they shall be forced to die for want And by and by he will adde the same thing as touching their succours of warre and all helps of politicke order and gouernment From hence we may gather that the Iewes were so lifted vp with the prosperous successe which their affaires then had that they foolishly secured themselues as if they had been vtterly exempt from all damage or decay But Isaiah lets them know that not onely all the region shall bee smitten with the rods of God but that Ierusalem in like manner which was as it were the inuincible fortresse of the whole nation should be smitten also as if he should say The wrath of God shall not one be scattered vpon the bodie but it shall pearce also euen vnto the very heart As touching the words Mashen and Mashenah which he hath put in the masculin and in the feminine gender I doubt not but by this diuersitie he would more certainlie expresse that all kinds of staies should bee broken and therfore I haue translated strength say For I approoue not of their expositions who referre this to men because it is rather to bee vnderstoode of all helps of all kinds Notwithstanding some doubt whether the Prophet restraines this to victuals or rather whether he referres it to the other helpes and staies which doe follow a little after But it is very likely that vnder these two words he generally comprehends all things whatsoeuer which are necessarie for the sustentation of the estate of a citie or people and also that by way of explication hee names some specials The first member then hath this scope to wit that the Lord will tread vnder feete all defences and riches by meanes whereof they thought to continue safe so as there should be nothing left to succour them Secondlie he addes what the pouertie and want shall be and as we haue said he begins with food which in the first place is of al other the most necessarie helpe for sustaining mans life Now the Lord takes the strength of bread and of water away two waies first when hee takes them from vs altogether or else when he takes away their strength to nourish vs. God takes away strēgth from bread after two sorts For if God inspires not a secret vertue into thē they can profit vs nothing at all though we should haue them in neuer so great abundance and that is the reason why it is said elsewhere that he breakes the staffe of bread Ezech. 4.16 That is to say Though the Bakers giue out bread by waight Leuit. 26.26 and though it be eaten yet it shall not satisfie them any thing at all This similitude ought to be diligently obserued to the end wee may know that although the bellie bee filled neuer so full yet we shal alwaies bee hungrie It is not bread but God his secret blessing which nourisheth because the secret blessing of God which nourisheth and giueth strength is wanting But although the want wherewith the Prophet threatens the people in this place may be vnderstood of famine because God will depriue the Iewes of all kind of reliefe notwithstanding because the Prophets are wont for the most part to take these manners of speech out of the law this interpretation agrees very well For hee might simplie haue said I will take away from you bread and win◠but he expresseth a thing more secret in speaking of the stay and strength of bread and water as if he should say Although the people bee not brought to pouertie for want of meate and drinke yet God
can so vse the matter that they shall famish for hunger euen whilest they swallow downe their morsels because his blessing being taken away all nourishment shall passe away as smoke To be short his meaning is that the people shall haue no food that shall strengthen them either because they shall haue no bread nor water or if they haue them yet they shall be able to get no nourishment out of them Vers 2. The strong man and the man of warre the Iudge and the Prophet the prudent and the aged 3. The Captaine of fiftie and the Honorable and the Counseller and the cunning artificer and the eloquent man HE mentions other helpes by which the state of nations or cities are vpheld in their perfection He threatens that the Iewes shal be wholly depriued thereof so as they shall be able to doe nothing in the house by counsell or aduice nor in the fields abroad by force of armes Now he standes not to keepe any strict order but in contenting himselfe with a briefe summe he mingles one thing with an other He beginnes with men of warre by whose hand the countrie was defended Sometimes God takes them away by death and sometimes he makes them become faint hearted and effeminate This last is the most vsuall so that the successors doe degenerate from the valor of their ancestors and those who before were stout hearted in processe of time become fearfull and are disabled for the warre We see also that the first often falles out to wit that the most valiant haue their courage by and by quailed He addes the Iudge and the Prophet Wee know that amongst the Hebrewes Iudges are taken for all gouernors whatsoeuer Also it is not to be doubted but that all Teachers whatsoeuer are to be vnderstood by the name of Prophet He threatens the Iewes then that after the ciuill gouernment shal be abolished The Magistrâ—cie and the Ministry that to the Common-wealth which the two eies are to the bodie and teaching extinct that then they shall be cut off And to speake the truth the Magistrates Teachers haue the same place in the Common-wealth that the eyes haue in a mans head To the same rancke also I referre the word ancients who are the fittest to gouerne because age obtaines prudence counsell and grauitie As touching the name diuine although it be taken in the euill part in the Scriptures yet it should seeme to be taken in the good part here seeing Isaiah reckons vp those things which are necessarie to defend or conserue the estate of a kingdome or citie We may well cal this man then one that knowes wisely how to forecast matters and who hath a deepâ— insight into dark obscure things which are necessarie not by diuinations or superstitious Artes but with a quick and prompt iudgement and with great dexteritie of wit Also in regard that God had forbidden them to go to aske counsell of Magicians Inchaunters Diuiners and that Balaam himselfe testifies that there was no soothsaying in Israel Numb 23.23 if any had rather vnderstand this place of diuinations made by Inchantments I do not gainsaie it neither will there any absurditie follow to reckon it among the number of their chastisements to wit that this people so full of wickednesse shall be also depriued euen of all vnlawfull succours as in Hosea Hosea 3.4 the Idols are ioyned with the Altar and the sacrifices Hee calles him the Duke or Captaine of fiftie according to the manner of speech then in vse For the Captaines of fiftie were among the Iewes as they of hundreds were among the Romanes The Greekes do call them by a name which signifies Princes of hundreds And because such manner of principalitie was not in vse among the Latins therefore the name also was vnknowne vnto them The Hebrew word Ioets which I haue translated Senatour may be applied to particular persons who are excellent in knowledge But because they attribute it to Counsellors who exercise a publike charge I would not depart from the common opinion Moreouer because handicrafts men haue their good vse in the conseruation of the common good and for supporting of an estate aswell as other Arts Isaiah saith that they also being abolished the downefall of the Iewes approcheth vpon them The expositours expound that which is said in the last place diuersly word for word it is He which vndeâ—standeth low words spoken betweene the teeth Now because the pythonicall spirits do giue their answeres by mumblings and low voices some thinke that he should speake heere of Inchantments Others expound it better who by the word Lachas vnderstand secret counsels But for as much as by this word we may vnderstand a graue oration as well as of things secret I haue not been afraid to translate it Oratours Notwithstanding if any had rather vnderstand it of those men who are prudent and learned who being vnfit for oratorie in publike doe yet giue counsell in secret which also is a good thing I do not say against it To conclude we are to obserue this summarie description of a well ordered estate For first Isaiah hath placed corne and other things necessarie for the maintenance of life in the forefront secondly force of warre thirdly knowledge how to gouerne the people and other parts of politicall gouernment in the fourth place the propheticall function charge and lastly handicrafts The Lord beautifies the people with these helpes whom he minds to keepe safe and sound and on the contrarie strippes those of them whom he means to bring to ruine Let vs know theÌ„ that all things which we finde profitable to maintaine vs in this life flowes vnto vs from the free fauour of God Whence it followes that we consider an other point to wit that we take diligeÌ„t heed that we by our vnthankfulnes doe not depriue our selues of so excellent gifts of God Vers 4. And I will appoint children to be their Princes and babes shall rule ouer them TO the end the vengeance of God might be the more apparent he now tels vs how wofull and miserable this change should be to wit when the faithfull wise gouernours should be cut off and that God should put dastards mecoks in their stead By Children we must not onely vnderstand them that are so in age but also in vnderstanding and manners such as are delicate and effeminate persons who haue no strength in them neither are able to manage the sword that is put into their hand He hath not opposed all the members one against an other he thought it enough to shew the meane by which a Common-wealth might soone be brought to ruine namely if so be that fooles and ignorant ones do beare rule who are as children in whom there is no wisdome nor grauitie to be found We may therfore hold it for a sure principle that he is vnfit to gouerne a Common-wealth that is not called thereunto of God nor furnished with singular vertues
that he faithfullie represents the same shape and forme which was exhibited and shewed vnto him Obiect Now some may doubt whether the Prophet was brought into the Temple or whither these visions were reuealed vnto him sleeping Ans Although they are wont to bring many reasons for the one or the other exposition which leaues it in suspence notwithstanding the most probable coniecture is that although he were out of the Temple in the house or in the fields yet that this vision might be giuen him as to the rest of the Prophets And with his lower parts Almost all the expositors do vnderstand this of the fringes of the garment although it may be referred to the verges of the iudgement seate so as his meaning is to shew that the greatnes of God was such that it spread it selfe throughout all the parts of the Temple He also meanes to attribute a more excelleÌ„t and glorious forme vnto God then to any humane creature whatsoeuer And that he thus appeared in the Temple it doth yet adde greater authoritie to the vision because he had promised his presence to his people there and there the people waited for answers according as Salomon had expresly declared at the dedication of the Temple 1. King 8.30 To the end then the people might know that these things proceeded from God vpon whom they called dayly and vpon whom in a vaine confidence they were puffed vp this vision was shewed to the Prophet in the Temple Now this must needs obtein great credit among them when it was preached aloud that this was no word of any mortall man but a diuine oracle comming downe froÌ„ God whose name they had wont boldly to vsurp as oft as they would attribute vnto themselues any great matter For this indeed was a very sharp and an odious prophesie and therefore had the greater need of sound confirmation And it is also a thing vsuall among the Prophets of God namely that he spake vnto them from his Temple and from his Sanctuarie Vers 2. The Seraphims stood vpon it euery one had sixe wings with twaine he couered his face and with twaine he couered his feete and with twaine he did flie HAuing testified that God had appeared vnto him full of maiestie and glorie he addes that the Angels were about him which he calles Seraphims in regard of their feruencie Now although the etymologie of this word is well enough knowne yet diuers reasons are brought on both sides Some affirme they are called Seraphims because they burne with the loue of God others because they are swift as fire others because of their brightnes Howsoeuer it be the incomprehensible maiestie of God is set forth vnto vs in this description as by the sunne beames to the end in them we might learne to consider and adore so admirable and excellent a glorie Many thinke there were two Seraphims Exod. 25. euen as there were two Cherubims which compassed the Arke I willingly receiue this opinion and yet I dare not affirme any thing where the scripture is silent Now in regard it is an vsuall thing in the scripture to appropriate the descriptions which are made of God to the signes the vse whereof was ordinarie and the knowledge thereof familiar among the faithfull it may be the Prophet saw such a figure In the meane while I so continue to hold this as a probable coniecture that yet notwithstanding I hinder not any to receiue a contrarie interpretation if any can bring better warrant for Daniel saw thousands of Angels and not two only Dan. 7.10 Six wings This figure is not without reason For these wings thus composed conteined some mysterie which the Lord would not haue whollie hidden The two by which the Angels flie signifie nothing else but their readinesse and nimblenesse to execute the commandements of God And seeing the analogie of this thing is certaine and â—uident I hope those which are not contentious will easily agree thereunto The other two wherewith they couered their faces sufficientlie shew that the Angels themselues can not beare the brightnes of Gods maiestie yea that they are dazled with his looke euen as we are when we behold the sunne in his brightnes And if the Angels can not beare the maiestie of God how great shall the rashnes of men be if they striue to attaine thereunto Let vs learne then to enquire no further of God then is lawfull and expedient in such wise as our knowledge may soberly and modestly taste that which yet is very farre off from our capacitie Yet notwithstanding the Angels do not so couer their faces as that they should vtterly depriue themselues of any sight of God for they flie not at randon So we also may behold God but yet so farre foorth as the weakenes of our vnderstanding can endure There is a little more difficultie as touching the other two wings For some thinke they haue their feete couered lest they should touch the earth and so get some soile from thence as wee our selues and others haue been wont to doe For euen as in walking we gather dust filth so whilest we remaine vpon the earth we are infected as with touching some contagious thing Whence we may learne that the faithfull shall haue no acquaintance with the Angels vnlesse they flie aloft being no longer glued to the earth This is the exposition which some bring But I am rather of their opinion who thinke these wings had a coÌ„trarie vse to those which were aboue rehearsed for euen as they couered their faces with wings aboue lest they should be ouerwhelmed with the exceeding brightnes of God so had they wings beneath to couer themselues from our sight Now if it be so that wee can not behold so small beames of the brightnes of God which glimmereth in the Angels but we be by and by dazled how can we behold that most excellent and bright maiestie of God which is able to swallow vp aâ— our reason Let men learne then that they are farre remote from the perfect knowledge of God seeing they are vnable to attainâ— so farre as to the Angels This exposition I take to be the best and yet I reiect not the first Vers 3. And one cried to another and said Holy holy holy is the Lord of hosts the whole world is full of his glorie IT was necessarie all these things should be represented to the Prophet in a vision to the end that not only the people but euen Isay himselfe should be the more moued For there was no lesse neede in regard of him then of all the people seeing he was to susteine very hard and difficult assaults neither could he haue boldly denounced these things vnlesse he had been first confirmed The people also being â—dmonished by this vision how exceeding gâ—eat and fearefull the maiestie of God waâ— who pronounced this sentence against them should be terrified therewith in good earnest This God at whose only lookâ— the Angels themselues tremble and
hee hath reiected and cast off his people This place is worthy our obseruation in the meditation whereof wee ought continually to be much encouraged yea if so be the Lord proceede so farre as that he hath turned his face away from his people and should reiect those who make profession of his name yet for all this must wee wait vpon him with inuincible patience This is the only remedie wee haue The word waiting hath great emphasis in it as if hee should say Yet notwithstanding will not I turne away from the Lord I will still perseuere in faith He yet augments the matter when he addes So I will wait Seeing our faith is wont to stagger and faint when offences doe happen It is greeuously shaken when we see our selues forsaken of our companions and that the sworne enemies of the Church doe proudly vsurpe the title of it for offences for the most part doe cause vs to turne away from God filling vs with such perplexed thoughts that we are ready to call the truth of his word into question This consolation then is very necessary as well in the calamities wherewith the Church is oppressed as in the troubles wherewith shee is tossed by the disloyaltie of others Vers 18. Behold I and the children whom the Lord hath giuen mee are as signes and wonders in Israel by the Lord of hostes which dwelleth in Mount Zion HEere the Prophet not onely testifies that hee will wait in patience but also shewes what his constancie is proposing himselfe with his disciples and those which remained with him to open view As though hee should say Although others recoile yet Lord behold I am readie to doe thee seruice and I also bring those with mee whom thou hast vouchsafed to saue miraculously by my labours Hee shewes an inuincible manfulnesse then and protests that he will continue in the faith and obedience of the Lord although all should reuolt By Children hee vnderstands seruants and ministers following therin the vsual custome as well of the Hebrew tongue as of the Latine Now he speakes of the Disciples whom he mentioned before Whence it appeareth what their dutie is who would bee reputed the true disciples of the Lord to wit that they protest with Isaiah to be teachable and readie to hearken and that they be readie to obey as soone as the Lord shall speake The teachers also ought to bring their disciples with them and not to send them alone before them they ought to march in the first ranke and to shew them the way by their example as was said in the second Chapter verse 3. otherwise they should haue no authoritie in teaching The Apostle in the Epistle to the Hebrewes Heb. 2.13 applies this place to Iesus Christ and from thence drawes an admonition which ought to serue vs as a sharpe spurre to the end wee should not thinke to follow Isaiah alone for our leader and Doctor but Christ himselfe and to bee so much the more encouraged to run our course with greater alacritie Which the Lord hath giuen me The Prophet shewes heere of whom it is that we hold our faith to wit of God and of his free election For Isaiah preached to all publikely admonishing euery one and soliciting all without exception to draw neere vnto the Lord but the word profited those onely which God had giuen him By the word Giuen hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit for otherwise the externall voyce should haue sounded in the eares of the people in vaine and thus it is said that the elect are giuen to Christ of God his Father Ioh. 6.37 Whereby we perceiue that the promptnesse of faith depends not vpon the will of man but that some few among many doe beleeue because as S. Luke saith they were ordained before vnto life Act. 13.48 Now God is wont to call them whom he hath predestinate and sealeth vp the testimonie of their adoption effectually in them to the end they may giue themselues to teachablenesse and obedience Such a thing is the gift then whereof Isaiah speakes in this place But this agrees fitly vnto Christ to whom the Father offereth and giueth Disciples as it is said in Iohn No man commeth vnto me except my Father draw him Iohn 6.44 Whence it followes that he is appointed our gardian to preserue vs vnder his protection vnto the end and therefore he saith That none of those whom the Father hath giuen him shall perish Ioh. 17.12 Ioh. 10.20 Signes and wonder◠Some referre this to miracles amisse for the sense is farre otherwise namely That all the faithfull shall not onely be hated but also bee had in execration so as they shall be esteemed monsters and that not amongst strangers and open enemies but euen in Israel it selfe whereof wee haue experience at this day The Papists on the one side abhorre vs more then Turkes or Iewes nay more then dogges and swine Now although this be odious yet must wee not be much astonied thereat for this prophesie of necessitie must euen now bee fulfilled The Prophet found it by experience amongst his owne people as all those haue likewise done which haue followed his doctrine But wee finde not onely this hatred towards vs in the Papists alone but euen in those who would seeme to haue profited most in the Church and the greater part of these abhor vs mocke vs and esteeme vs as very monsters onely because we trouble our selues so much and are so carefull for the saluation of the Church of Gods honour and of life eternall But yet let vs not bee afraid to put our selues into dangers to incurre hatreds enuies taunts banishments want hunger nakednesse and last of all death it selfe for all this To them indeede they are monstrous things for how cā they taste of these soueraign good things with any relish whilest they pamper themselues and are so carefull for their quiet and ease But to the end their flouts may not astonish vs we must arme our selues with this exhortation of the Prophet Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world by placing the Lord of hostes as opposite against them as if he should say I passe nothing at all that men abhorre and detest me seeing I am assured that God is on my side When hee also addes that the Lord dwelleth in mount Zion these words carry great weight For though the people were couered vnder an infinite heape of vices and wickednesse yet they gloried as if they onely were holy to the Lord and in abusing his promises they condemned the true seruants of God which reproued them On the contrarie that the Prophets might pluck this pride vain confidence away frō them they testified that they were the Ministers of the onely true God whom this people notwithstanding falsly bragged to worship in Mount Zion Now
God did not so chuse his dwelling place there as if being tied to that he would therefore allow a bastard and newfound seruice but would be sought and serued there according to the rule of his word And therefore Isaiah taking the God which dwelled in Mount Zion on his side taxeth and sharpely galleth the hypocrits who foolishly and proudly bragged as oft as they cried The Temple of the Lord Ier. 7.4 because it was rather an idoll wherein they gloried contrary to Gods word Now although they snatched the promises to themselues yet they falsly alleadged them against the true seruants of God as the Papists at this day doe against vs. The Prophet then adorneth God with this title to the end hee may vnmaske those hypocrits which made no conscience vainely to oppose the name of the Temple against the expresse word of God And in this regard Isaiah now saith Take vs for monsters as it pleaseth you yet notwithstanding God will approue of his owne you cannot abhor them but you also therewithall reiect the God of Abraham and Dauid whose seruants we are Vers 19. And when they shall say vnto you Enquire at them that haue a Spirit of diuination and at the Soothsayers which whisper and murmur should not a people enquire of their God from the liuing to the dead BVt if they say The Prophet goes on with his speech to wit that all the faithfull being armed with the authoritie of God should not onely as with a buckler but as with a wall of brasse constantly resist all impietie He admonisheth them then to continue stedfast and not to be shaken if any should offer to solicite them to superstition and idolatrie Hee vseth the plurall number to shew that it was a vice common among all estates which had ouerflowed euery where as if he should say I see very well what will come to passe you shall be in great danger for those which remaine amongst you will indeuour to turne you aside from the true God because themselues being wicked will also desire to haue you become like them There withall he sheweth how wickedly they were reuolted from the law and couenant of God in that they were not ashamed to solicite others to seeke vnto Sorcerers and Enchanters whose verie names ought to haue been abominable and accursed vnto them A people Some reade this altogether in the person of the wicked as if vnder pretence hereof they would deceiue the simple to wit that there is no nation whatsoeuet without oracles reuelations but euery one asketh counsell at his gods or at least of the Magicians and Soothsayers Yet notwithstanding mee thinks the opinion of others is more sound who thinke that Isaiah teacheth his disciples how they should answere if so be any should solicite them to idolatrie And yet this doth not sufficiently open the meaning of this place for commonly it is expounded as if it were a comparison from the lesse to the greater What doe the Gentiles aske counsell at their gods which notwithstanding are falsly so called and shall wee not make more account of him whom wee know to be the true God especially seeing he hath manifested himselfe so to be vnto vs and that by so infinite testimonies Is it not a foule shame that the heathen should make more reckoning of their gods then we doe of our God But I rather expound this of the Iewes themselues who are called People by way of excellencie because they were adopted of God Neither is it materiall that the Prophet vseth the word Elohim Gods in the plural number for the same word is taken in the like sense in the singular This text is a buckler wherewith we ought to beate backe all those superstitions which glide so smoothly thorowout the world And if others doubt and stand in a mammering whether they should aske counsell at dead Idols or at Saints departed yet let vs alwaies haue this answere readie at hand That wee ought to aske counsell of God onely Now the Prophet alludes to the place in Deuteronomie where the the Lord forbids that they should goe to Enchanters or Sorcerers Deut. 18.10 And lest they should alleadge the examples of the heathen who had their Soothsayers and expounders of dreames and obserued the flying of the fowles hee addes in 15. verse that they should not want a Prophet neither should they be left destitute of necessarie doctrine It was the will and pleasure of God then that they should wholly depend vpon his word and onely learne from thence whatsoeuer was expedient for them to know and so to yeeld him loyal obedience As touching that which followes from the liuing to the dead some expound it otherwise and interpret for in stead of from and then the sense is this Will yee aske counsell at the dead for the matters of the liuing But in regard this sense is constrained it should bee more proper it may bee to expound it thus The Lord will be our master and for this end hath ordained his Prophets that wee should learne his will of them for the Prophet is the mouth of the Lord. It is not lawfull then to goe vnto the dead to whom this office was not giuen and adde hereunto also that the Lord mindes not to vse the seruice of the dead to teach vs. But yet when I haue well considered the text somewhat more narrowly I had rather translate the Hebrew word Bead From to wit frō the liuing to the dead as if he should say that one onely God ought to suffice vs as well for the liuing as for the dead Whether thou considerest the heauen the earth or the lowest parts thereof thou shalt finde that one God onely sufficeth vs. Me thinks this sense is most proper and easie The Prophet then armes the faithfull against the deuises and plots of the wicked which otherwise might haue caused them to reuolt to the end they might content themselues to haue God onely for their Master and that they should not doe him that iniurie as in forsaking his doctrine to giue themselues to other teachers but rather casting off all other things they should onely depend vpon the truth the which hee repeates and confirmes immediately Vers 20. To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them THis place is diuersly expounded For some take it to be a forme of an oath as if the Prophet should Sweare by the law that those were apostataes which drew others to the like apostasie with them But I take it otherwise namely that we are rather brought to the Law and to the Testimonie because the particle Lamed shewes that this is the true sense The Testimony is conioyned with the Law not as if they were diuers things but for the plainer vnderstanding As if hee should say To the Law which containes the Testimonie of Gods will toward you Lastly we must take the word Testimony for an
epithite to the end wee may know what the vse of the Law is namely that God manifests himselfe therein and shewes what a one he will be towards vs and lastly hee there ordaines all things which are needefull for vs to know This then is an excellent commendation of the Law which containes the doctrine of saluation and the rule of a right and happy life And this is the reason why hee iustly forbids vs to turne from it in the least iot as if hee should say Forsake all your superstitions after which these runne so violently They were not content with God alone but sought a thousand inuentions for what will satisfie him that forsakes the Lord Christ speakes also in this sort They haue Moses and the Prophets let them hears them Luke 16.29 For although Abraham bee brought in speaking there yet is it a perpetuall oracle which proceedes out of the mouth of God Wee are inioyned then to heare the Law and the Prophets to the end we should not be carried vp and downe after the curiosities of mans braine neither to desire the knowledge of any thing by meanes of the dead For if the Law and the Prophets sufficed not the Lord would not forbid vs to vse other meanes And hereby we learne that whatsoeuer is added to the word of God ought to be condemned and reiected Why so All our wisdome should be limited within the bounds of Gods word Because it is the Lords wil that we should wholly depend vpon his word and that all our wisdome should bee limited within the bounds thereof If we then listen vnto others we snatch vnto our selues a libertie which he hath forbidden vs and in so doing wee offer him great outrage Now whatsoeuer it is which men shall bee bold to set vp of themselues will bee found nothing else but a corrupting of this word Let vs therefore reiect all other teachers if we minde to obey God And he also shewes further that we shall then be well armed against all idolatries and superstitions when wee relie vpon the Law of the Lord. For as S. Paul calles the word The sword of the Spirit Ephes 6.17 so also by it ought we to bring Satan and all his inuentions to nought Retire we thither then when the enemies shall assault vs that being armed therewith wee may fight valiantly and at the last ouercome and put them to flight If they speake not c. I will not recite all the diuers expositions of this place because it would be too tedious And indeede the true exposition seemes to mee so sure that it may easilie refute all others The common interpretation is that the wicked doe therefore aduance their lies and set their wiles to sale because there is no light in them that is to say because they are depriued of common sense But for mine owne part I expound it that the faithfull are heereby exhorted to be of good incourage so as if the vnfaithfull agree not to the true doctrine they doe nothing else herein but shew their blindnesse And therfore must we contemne their blockishnesse to the end it may bee no let nor impediment vnto vs as also Christ admonisheth that we should boldly let such blinde guides alone lest we be moued with their blinde obstinacie They are blinde saith he and leaders of the blinde Will you wittingly perish together with them Matth. 15.14 For this cause the Prophet commands that such authoritie be giuen to the word of God to the end wee may boldly despise the whole world if they should gainsay it for by the authoritie thereof wee may condemne the Angels themselues if they should fall into such a sinne If an Angell from heauen should preach any other doctrine let him be accursed saith Paul Gal. 1.8 How much more boldly then may wee condemne men which resist God And this maner of speech also which the Prophet vseth hath great waight if they speake not according to this word because such a one is iudged blind who readily and without resistance imbraceth not this sentence namely That wee must not bee wise beyond the Law of God We must not be wise beyond the law of God Vers 21. Then hee that is afflicted and famished shall * Oâ— shall passe by this Country goe to and fro in it and when he shall be hungry he shall euen fret himselfe and curse his King and his gods and shall looke vpward LEst the faithfull should suffer themselues to be enwrapped in the common errors hee addes how horrible the punishment is which threatneth the wicked when they shall be once reuolted from God and also shall inforce themselues to draw others to the same reuolt with them The place is somewhat obscure but the cause thereof proceeds of this that some haue not weighed the words as they ought to haue done Now the verb Abar hath great weight for by this word To passe he signifies the giddinesse which causeth men to wander so as they are altogether disquieted not being able to stay loÌ„g in any place whatsoeuer We must supplie a noune to the verb indefinit to wit The Iewes shall passe By the pronoune in it he vnderstands the countrie of Iudea which the Lord had preferred aboue all other regions and therefore this may be well inough vnderstood albeit the Prophet hath not expressed it As if he should say I haue promised indeed that this region should be the perpetuall heritage of my people Gen. 12.15 17.8 but they shall be as restles vagabonds and it shall fare with them as with those who being driuen out of their countrie being afflicted with pestilence famine and all maner of miseries do seeke euery where for some place of abode better then their owne but can no where finde it Thus these words are opposed to that singular benefit of God whereof Moses makes mention so often to wit that they should dwell perpetuallie in Iudea for he foretelles here that they shall be vvanderers and vagabonds not in their countrie but in a strange region so as in whatsoeuer place they should ariue they should be assailed and vexed with infinite calamities Affamished It seemes the Prophet speakes of the Iewes conuersion as if he should say After they haue bin thorowly humbled with Gods iudgements they will come to repentance and questionlesse this is the true remedie whereby God for the most part heales the oâ—stinacie of men Notwithstanding if any tâ—inke that by the word hunger the Prophet describes the wrath and stubborne yelling of the wicked it must be obserued that he not only comprehends hunger and thirst but by the figure called Synecdoche all other calamities also By the word To prouoke he signifies that which we haue in our common speech they fret or chafe The meaning is that they shall begin to be displeased in themselues and shall also detest all those succors in which they trusted before and this in deed is the beginning of conuersion
these things as if they should haue said Our happinesse consists in our deliuerance from death not to leade our liues onely in the land of Canaan but rather that we should aspire to the kingdome of heauen This place admonisheth vs that we should not swallow vp the benefits which wee receiue from God so as wee should forthwith put them to forgetfulnesse but ought râ—ther to lift vp our mindes vnto Christ for otherwise it will bee but a flashing and vaine ioy because such benefits will not make vs taste the sweetenesse of the loue which God our Father beares vs vnlesse his free election ratified in Iesus Christ goes before Lastly To rest in the enioying of outward benefits without hauing an eye vnto Christ will proue but a vanishing ioy in the end the Prophet would not haue this people to rest in the pleasure of that one outward and transitory deliuerance which they obtained but that they should consider the end thereof to wit the conseruation of the Church vntill such time as Christ the onely Sauiour and redeemer should appeare For hee it is who ought to bee the matter and end of all our ioy A childe is borne to vs. The Iewes doe impudently wrest this place for they expound it of Hezekias who was born notwithstanding before this prophesie was published But hee here speakes as of a new and rare matter yea which more is it is a promise to confirme the faithfull in the hope of a thing to come whence wee may truely gather that such a child is here spoken of as should be borne afterward He is also called the Sonne of God I deny not but the name of Sonne stretcheth very far in the Hebrue tongue Chap. 65.20 but it is when some other word is ioyned therewithall Euery man is the sonne of his Father those who haue attained to the age of an hundreth yeeres are called Sonnes of an hundreth yeeres the wicked are called Sonnes of iniquitie those which are blessed Sonnes of blessing Heretofore in the fifth chapter verse 1. Isaiah called the fruitfull hill the Sonne of the Oliue But this word Sonne by it selfe can be vnderstoode of none but of the Sonne of God And here it is attributed vnto Christ by way of excellencie to the end we might knâ—w that by this marke he is separated from all other men Neither is there any doubt but the Prophet had respect to that famous Prophesie which was so often in the mouthes of all I will be his Father 2. Sam. 7.14 and he shall be mâ— Sonne Psalm 86.27 as it is said in the second Psalme Thou art my Sonne this day haue I begotten thee For had it not been a thing commonly knowne that the Messias should be the sonne of God the Prophet had vnaptly and to little or no purpose mentioned the name of Sonne barely and simplie This title therefore depends vpon the Prophecie before going from whence the Apostle concludes that Christ is more excellent then all the Angels and is exalted farre aboue them Heb. 1.5 Moreouer although Christ should be contemptible in the person of a little child yet notwithstanding his dignitie is adorned with the title of Sonne I confesse indeede that he might also haue been called the Sonne of Dauid but it is better referred vnto God Now the other titles following we know doe in no sort belong to Hezkeias And I will hereafter refute at large the cauils wherewith the Iewes arme themselues to corrupt this place Let them barke as long as they will yet is the thing cleare and most apparent vnto all such as will iudge thereof peaceably and with sound iudgement There is also great weight in this which he addes that this sonne is giuen to the people to the end the Iewes might know their saluation and also the saluation of the whole Church was inclosed in the person of Christ And this gift is one of the principall articles of our faith for the birth of Iesus Christ should little auaile vs vnlesse hee were giuen vnto vs. Christs biâ—â—â— should lâ—tâ—lâ— auaile vs vnlesse the Father had giuâ—n him vnto vâ— Now in the verses following Isaiah shewes what this child and his condition shall be His gouernment is laid vpon his shoulders It is vtterlie friuolous to thinke as many do that the Prophet alludes to the Crosse of Christ He bare his Crosse vpon his shoulders Iohn 19.17.18 and thereon triumphed gloriouslie ouer the prince of the world But seeing it is heere said That the gouernment is laid vpon his shoulders in the same sense as it is said that the key of the house of Dauid is laid vpon the shoulders of Eliakim as we shall see in the 22. Chapter we haue no need to coine new inuentions without a foundation Me thinks heere is rather a close opposition betweene the gouernment which the redeemer should beare vpon his shoulders and the yoke which was mentioned before verse 4. wherewith the tyrants oppressed the poore captiues This exposition agrees well and is not subiect to any cauill whatsoeuer The Prophet shewes then that the Messiah shall in nothing resemble those foolish kings who giue themselues to lasciuiousnes neuer taking thought for the discharge of their duties for he shall be strong and mightie to vndergoe the burthen imposed vpon him Thus he extolles the maiestie and excellencie of Christ because he shall obteine honor and authoritie by his owne power and shall not execute his office with his fingers ends only but with his whole strength His name shall be Although the verbe be of the actiue signification yet notwithstanding because it is taken indefinitlie I haue been bold to render it in the neuter gender for it is as much as if the Prophet should haue said in the plurall number They shall call This maner of speech is in vse amongst vs Frenchmen saying * On appellera They shall call For whereas the Iewes referre this vnto God and reade it thus Wonderfull Counseller The mightie God The eternal father and Prince of peace shall giue him his name wee see easily that they do this of set purpose and with an affectation of darkning the glorie of Christ for were they not so obstinate as to desire to spoile him of his Deitie the text would run exceeding well as our men haue turned it Besides what need was there to adorne God with these epithites if the Prophet had only meant to say that he should giue the name to Messiah For the epithites which are wont to be giuen to God are either perpetuall or applied to the matter which shall be handled which we see is not so in this place Furthermore it were a peruerting of order to put the name of God in the middest of diuers epithites but it should rather be put before the verb Shall call to wit The mightie God shall call c. Moreouer I see not how the name of Counseller can simplie agree vnto God for it must be
passe that they shall be tamed in the end The Hebrew word Hoi sometimes signifies a bitter exclamation Sometimes it is taken as an aduerb of calling and sometimes also it signifies a woe as indeed the old translator hath turned it yet it may not be otherwise expounded heere but as if the Lord called the Assyrians or speakes as a man sighing in himselfe that he is constrained to chastise his people by them And yet whilest I consider better of euerie circumstance I rather condiscend to this opinion namely that the Lord calles the Assyrians heere as if hee armed them by his edict to make warre He told the Iewes before that they should come but hypocrits are so senselesse that they are neuer touched with any feare of God but when they see his plagues or rather indeed till they feele them This is the cause therefore why he now saith Come as if the Iudge should call for the executioner and command him to binde the malefactor or rather to cut off his head Thus the Lord calles the Assyrians to the end he might execute his vengeance by their hands Also the staffe This may bee referred to the Assyrians and we may resolue it as if it should be a repetition of the same speech the words onely being a little changed And yet I so distinguish them that the Assyrians are called the staffe of Gods wrath moreouer that the swords and weapons wherewith they were furnished are nothing else but the wrath of God himselfe as if the Prophet should say God serues himselfe as it pleaseth him of the Assyrians euen as of swords to execute his vengeance withall Lastly that they are no otherwise to be feared but so far fotth as God shal display his wrath by their meanes towards the Iewes although they be furnished with munition In a word he shewes that all the force of the enemies shall proceede from the wrath of God who by a secret instinct shall driue them forward to ouerthrowe this people for otherwise they could not haue moued so much as one of their fingers God also pronounceth that the staffe which the Assyrian beareth is his indignation to the end the Iewes might know that the assaults and indeauours of the enemies were gouerned by his prouidence For I approue not that which others trāslate In the place or In their region both are too much constrained To be short the Lord calles the Assyrians as executioners of his vengeance to the end hee may punish the sinnes of his people by their hand and protests that whatsoeuer they hold in their hands is his indignation Now this doctrine hath two vses First to terrifie the wicked and that they might know how God threatens not to roote them out in vaine as also he shewes how hee will punish them Which serues much for the awaking of the vnfaithfull who mocked at all these Sermons and threatnings of the Prophet Moreouer this doctrine was not a little profitable when the people beganne to be afflicted by the Assyrians For then they easily perceiued that that which the Prophets had foretold was not spoken in vaine neither came it to passe at aduenture Obiect But some wil here ask why he now cals him the staffe of his indignation seeing he said before that the Assyrian was the rod of his wrath For one would thinke hee should speake thus The Assyrian is my wrath and the staffe which he beares is mine indignation Ans But we are not curiously to stand vpon the word seeing wee vnderstand the Prophets meaning Now he calles men the staffe of Gods wrath because he serues himselfe of them as of a staffe he saith that the weapons of men are the wrath of God because they are not handled at the pleasure of those which beare them but are testimonies of Gods wrath The Prophet then hath spoken aptly to the end we should not thinke the wicked are carried away with the raines in their necke whither their appetite shall leade them but are stated and held short so as they can doe nothing at all without the will of God From hence we may gather that God works by the hands euen of the wicked But wee must bee wise according to sobrietie and speake modestly herein for we ought wisely and iudicially to distinguish betweene the worke of God and the actions of men How God is said to worke by men God then works and serues his turne of men three waies First in respect that all of vs haue our being and doe moue by him whence it followes that all our actions proceed from his power Secondly he driues forward and bowes the wicked by a particular meane whither it pleaseth him and although they thinke nothing at all thereon yet doth hee serue himselfe of them to the end they may kill and destroy one another or to the end hee may chastise his people by their hand and of this kinde doth the Prophet speake in this place Thirdly when hee gouernes his elect by the spirit of sanctification which is peculiar to his chosen onely Wherefore bee it that tyrants spoilers or others molest vs bee it that strangers lift themselues vp against vs yet in the midst of all these confused garboiles full of all vexations wee must lift vp our eyes to the hand of God neuer imagining that any thing falles out by chance Vers 6. I will send him to a dissembling nation and I will giue him a charge against the people of my wrath to take the spoile and to take the pray and to tread them vnder feete like the mire in the streetes HE goes on still with the former sentence wherein he called Ashur the rod of Gods wrath For euen as a father takes not the rod in hand for nothing but determines to correct his childe so the Prophet shewes that the rod of the Lord shall not walke at randon but is ordained and appointed to chastise this wicked and vnthankfull people He calles them a dissembling or froward nation because there was no vprightnesse nor sinceritie in them so then dissimulation is opposed to integritie which is the beginning of all vertues as contrariwise hypocrisie is the mother of all vices Moreouer hee accuseth not the Israelites lightly heere but reproacheth them with a thing more execrable then any other And therefore he presently after calles them the people of his indignation As elsewhere hee saith that the Idumeans are the people of his curse Chap. 34.5 But albeit hee declares that hee is angrie against the Iewes yet the maner of the Hebrew phrase hath a farre greater weight for it imports as much as if the Prophet should say that this people is destinate to perdition because there is nothing else in them but matter of wrath It is certaine that God is neuer angrie vnlesse he be prouoked thereunto by our wickednes but when impietie is come to the highest degree then his vnappeasable wrath and indignacion burneth Thus he takes away all hope of reconciliation
the Lord God of hostes send among his fat men leannes and vnder his glory shall he kindle a burning like the burning of fire HE goes on still with the former doctrine signifying that God will shew the Assyrian how hee hath lifted vp himselfe too too much and that hee will bring that his arrogancy downe to the ground wherein he foolishly pleased himselfe For in as much as hee put his trust in his forces and in the multitude of his munition Isaiah declares that God will take all this away from him and this vnder the similitude of fat and leane For by this word fat hee signifies as well riches as strength of warre and by the word leane the want and neede of these things wherein the Assyrian trusted too much as if he should say The Lord will cause all the fat and well fed things of the Assyrian to waxe leane It is no new thing to compare prosperitie vnto fatnesse for euen as horses that are ouermuch pampered become proud so as they are readie to cast their rider or wince and fling with their heeles if any offer to come neere them so abundance makes men become wild and cruell insomuch that a man cannot master them but by bringing downe their flesh The other similitude is yet more proper to wit that the fire shall be kindled vnder his glorie for his meaning is that by how much the more his felicitie increased the hotter should the flame bee which should consume it And therein also he shewes that the Assyrian shall be vtterly brought to nothing euen as if one should plucke vp a tree by the rootes or should race an house to the very foundation For if a man should onely loppe off the branches of a tree it would easilie bring forth other branches or if the roofe of an house were onely burned all the other parts would remaine safe and sound He leaueth nothing then to the Assyrian but affirmes that hee shall be vtterly consumed By this word As or like which imports a similitude hee fitly shewes that the flame shall bee such that it shall consume all the glorie of the Assyrian Vers 17. And the light of Israel shall be in fire and his holy one shall be as a flame the which shall burne and consume his briars and thornes all in one day HE makes an elegant allusion to this burning wherewith he had threatned the Assyrians For there are two things in fire to wit light and heate and as God consumeth his enemies by his heate so he also inlighteneth his faithfull ones with his light Now it is well enough knowne that God is sometime called deuouring fire in one place Deut. 4.24 Heb. 12.29 Chap. 60.20 Mich. 7.8 and light in an other as Psal 36.9 in diuers respects because the power which he sheweth towards the faithfull is not like vnto that which he manifests against the vnfaithfull In a word he so threatens the Assyrians with destruction that therewithall he comforts the faithfull and that two waies first because they shall see that God will be reuenged vpon the iniuries done vnto them in the second place being gladded with his light they shall receiue new strength and life He plaineâ—y without any figure sheweth what this light is when he addeth his holy one so as there needs no long exposition to wit that he wil defend and keepe this people whom he hath elect and chosen to himselfe as his owne from amongst other nations He saith then that the fauor of God which shines vpon Israel shall be as a fire to deuoure the enemies at the last In a day that is to say it shall burne with a sudden fire For he signifies a fearefull and vnaccustomed burning which we commonlie see to befall the wicked euen then when they thinke themselues safest and furthest off from danger To concude he shewes that all the forces which they shall oppose shall be as Tow which being once set on fire shall quicklie come to nothing Vers 18. And the glorie of his forrest shall come to an end with his fruitfull territorie from the soule to the flesh and shall be broken as the breaking of a standard HE continueth still the same similitude of burning and declareth that the fire shall as well consume the high things as the low and shall leaue nothing found for it may fall out that the fire will seaze vpon the top of a place and in the meane while it shall leaue the botome vntouched The word Carmel which is put here is not a proper name as I thinke but is rather to be taken for a fat and fruitfull territorie and there would also be some absurditie in it to say that Mount Carmel was in the land of Assyria The sense therefore is that not only the ruin of the forrests of Assyria drawes neere but also that the graine or corne shall be consumed by the same fire because it shall not only run vpon the vpper parts of the land but shall pearce downe euen into the bottoms He addes also another similitude taken from man Euen as a man is composed of body and soule so also his diseases shall seaze vpon him one by one till euery part be smitten For it often falles out that the body will be sick and impotent and the spirit will be sound and so on the contrarie but when both together are smitten it is very dangerous By this similitude then he threatens that nothing shall remaine in good plight to the Assyrians who are now destinate to destruction because they shall perish both soule and flesh not that mens soules are mortall but because God will openly shew his vengeance vpon them Surely this is very terrible for the end of corrections are that the soule might be saued although the bodie should perish 1. Cor. 5.5 but when the spirit also is destroied with the dodie can we imagine any thing more miserable For the flame onelie toucheth the faithfull but consumes them not as it doth the vnfaithfull in whom it findes nothing but fewell fit for the fire As the breaking of a standard There are here a meeting together in the Hebrew words which cannot be expressed in another language But it is the same thing which he hath set before vs in his other similies to wit an extreame discomfiture for when the standard is beaten downe the whole armie is put to flight For when ensignes are taken then there is the greater bloodshed As when the Historiographers mention any great slaughter they say that the standards are taken Now the Prophet threatens not the Assyrians thus in fauour towards them that they being admonished might profit thereby and be touched with true repentance but it was to comfort the faithfull to the end they should not thinke the Assyrian should escape vnpunished when he had exercised his cruelties against the people of God as also lest they should imagine that the Lord had forgotten his promise or that he was not able to bring
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
in abundance This similitude is very fit for as there is nothing more necessarie for this present life then water so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth Thus by a figure called Synecdoche when a part is taken for the whole he shewes that whatsoeuer is necessarie for the sustentation of life is giuen vs freely out of the meere bountie of God And because we are barren emptie of all good things it is no maruell that he compares the mercie of God to a fountaine which satisfies them that are thirstie refresheth those that are parched with heate and recreates those that are wearie and laden Of the sauiour This word sauiour agrees much better heere then if he had said out of the fountaines of God For wee haue farre greater cause of consolation when we know yâ— himselfe is the author of our saluation The Prophet therefore hath appropriated this epithite according to the circumstance of the place Now if this promise comprehends vnder it the whole kingdome of Christ wee for our parts ought alwayes to applie the same vnto our vse Let vs know then that the goodnes of God is heere offred and set before vs to the end we might satisfie our selus to the full therewith For we ought as Dauid saith to be as the parched ground gaping for thirst Psal 143.6 and to aspire vnto these waters of the sauiour Now this goodnes of God is wonderfull and incredible when he permits not that our desire should be in vaine but freely offers and presents a fountaine vnto vs out of the which we may draw waters in abundance Moreouer Iesus Christ is this fountaine Iesus Christ the true fountaine and in him we haue the participation of all Gods benefits for as S. Iohn saith we draw all out of his fulnesse Iohn 1.16 It remaineth then that wee goe directlie vnto him as soone as our pouertie and want presseth vs. Vers 4. And yee shall say in that day praise the Lord call vpon his name declare his works among the people make mention of them for his name is exalted HE not only exhorts them one by one to praise God and to giue him thanks but would also that they should stirre vp others with them to doe the like And as he had sayd before Chap. 2.3 many people shall goe and shall say Come and let vs goe vp to the mountaine of the Lord prouoking one another by mutuall exhortations to imbrace the pure woâ—ship of God so after he hath commanded euery one of them to render thanks to God he would now also that they should incite one another to the same dutie He shewes then that this ought not to be said only to one but to all and not only in one time but for their whole life Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him and to reioyce in none but in him only For this cause also the holy scripture by the word Inuocation comprehends often times vnder it the whole seruice of God vsing therein a part for the whole for by prayer wee shew the trust that wee haue in God and this indeede he requires of vs aboue all things I also thinke that pâ—ayer is ioined with praise that the Prophet might comprehend the whole seruice of God Make mention c. His meaning is that this deliuerance shall be so excellent a work that it ought not to be hidden from any corner but published thorowout the whole world I grant that he would haue the Iewes to acknowledge this in the first place but after he caused all people to haue the knowledge of it And this exhortation whereby the Iewes shewed their good will was as a preamble to the preaching of the Gospell which was afterwards published For as the Iewes magnified the fauor which God had shewed them amongst the Medes and Persians and other nations neere about them so also after Christ once appeared they ought to haue been heraults to publish the name of God thorowout all the quarters of the world Hereby it appeares with what zeale all the faithfull ought to be moued namely that they cause the goodnes of God to be manifested vnto all to the end the seruice of God may be imbraced Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger as out of the iawes of the diuell and from vnder the tyrannie of eternall death Vers 5. Sing vnto the Lord for he hath done excellent things this is knowne in all the world HE goes on stil with his exhortation shewing vs from what affection this prayse ought to proceed for he teacheth that it is our dutie to publish the goodnes of God in all places and yet must we not exhort nor prouoke others to go forward and our selues in the meane time to stand still with our armes acrosse but we ought to leade them the way by our example for there is nothing more absurd then to see them slothfull and negligent which prouoke others to prayse God Now in saying that God hath done excellent things he thereby signifies that there is great cause to sing Neither in deed would the Lord haue them to sing forth his praises vpon no ground but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage Now we haue alreadie said that we must not restraine this song to one moment of time but that it ought to be extended euen vnto the whole kingdome of Christ This worke therefore is excellent indeed when God sent his Sonne Ioh. 3.16.17 Heb. 2.14 by whom he hath reconciled vs vnto himselfe and hath destroyed the dominion of death and of the diuell If wee then consider wel of this worke of our deliuerance as we ought we shall haue exceeding abundant matter giuen vs to praise God When he saith in the last member that this is knowne in all the world hee therein toucheth the calling of the Gentiles and confirmes that which hath been alreadie said to wit that this worke shall be such as it ought not to be concealed in some one corner but to be publishâ—d thorowout the whole world Vers 6. * Or reioyce and sing Cry out and shout O inhatant of Zion for great is the holy one of Israel in the midst of thee HE againe exhorts the faithfull to reioyce in God and therewithall shewes what is the true reioycing and whereupon it is grounded No felicitie but where God dwels For we can haue no felicitie but when God dwelâ—es in the midst of vs without this our life is poore and miserable although wee had the abundance of all other benefits and riches whatsoeuer So then if our hearts bee ioyned to this treasure this felicitie will draw all our senses easily vnto it He calles God holy to the end we might know that
we may humble our selues vnder Gods scourges and learne to be wise by other mens costs and crie vnto the Lord for comfort in our afflictions Vers 1. The burden As touching this word bâ—â—â—en What is vnderstood by this word burden which we shall meete so often withall I will brieflie shew how we are to vnderstand it When the Prophets meane to denounce any aduersitie they vsuallie vse this word burden that the people might know how no aduersitie should happen which the Lord himselfe should not lay vpon them euen as a burden or faâ—dle is laid vpon mens shoulders Now in regard that the wickednes and inflexiblenes of the people constreined the Prophets to speake incessantlie of Gods scourges thence it came to passe by a common stout or deriding maner of speech that the Iewes gaue this name of burden to all the prophesies as it appeareth in the 23. of Ier. vers 36. where the Lord sharplie rebukes them because by this flouting kind of speech they not only disfamed his word but also made it odious and contemptible Moreouer this word shewes that God sends all calamities and afflictions to the end euery one may beare the punishment of his owne sinne He expresly shewes that that which he was to threaten was reuealed vnto him by a heaueÌ„ly vision to the end this authoritie might put all discourses of fleshlie wisdome to silence It was a thing no doubt hard to be beleeued that a Monarchie so beautifull and abounding with so great riches could be ouerthrowne by any meanes In regard therefore that so great a power might not dazell their eyes the Prophet brings them to the truth of the heauenly oracle to the end they might by faith vnderstand that iudgement of God which they were not able to comprehend by sense Vers 2. Lift vp a standard vpon the hie mountaine lift vp the voice vnto them that wag the hand that they may go into the gates of the nobles THere is a similitude in the word mountaine because it is spoken to Babylon which as we know was seated vpon a plaine but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples and that in regard of the Monarchie Vnlesse any had rather take this word indefinitly as if he should say that wheÌ„ the standard shall be lifted vp they shall runne thither from farre countries because it will draw people vnto it from all parts by the sight of it I take this latter sense to be the most probable but I thought it not amisse to set downe that first which was commonly receiued Notwithstanding this might seeme ridiculous that the Prophet should heere lay a commandement vpon the creatures as vpon his subiects were it not that he was taught to doe so of God and was furnished as it were with his authoritie For a priuate man heere commands the Medes and Persians hee calles armies he bids them display the banner sound the trumpet to prepare vnto battel In this place then wee haue to consider the Maiestie of God in whose name he speakes Doctrine and also the vertue and efficacie which is alwaies ioyned to his word Wee often meete with these kindes of speech in the Prophets to the end we might know that God threatens nothing by his seruants the execution whereof is not at hand Isaiah might haue spoken more simply and in plainer tearmes might haue told them that the Medes and Persians shall come and breake open the gates of Babylon how strong and inuincible soeuer they seemed to be But these exclamations haue much greater vehemencie in them when hee not onely threatens war as taking to himselfe the person of an Herald but with soueraigne authoritie commands the Medes and Persians to come as if they were souldiers vnder his pay Besides he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them because they shall be pricked forward by his secret instinct but being sent of God to denounce the ruine of Babylon he attributes the effect of so incredible a thing to his owne voice The summe is that when God hath once spoken we neede make no doubt but that his word shall be accomplished This is also worthy our obseruation that he speakes to the Medes and Persians and yet names theÌ„ not and this hath much greater vehemency in pointing them forth with the finger as when we say This man and that man This manner of speech serues to confirme the prophecie when he shewes things which were far off as being present When he saith Shake the hand and they shall enter his meaning is that the Medes and Persians shall no sooner set forward at Gods commandement but they shall haue an open and easie way to march without any impediment Now although the Hebrewes call Princes gracious Lords and bountifull as our Lord Iesus Christ also giues them this title in the Gospell notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted Luke 22.25 For they were furnished with multitudes of people and all preparations for war aboue any others so as it was a thing incredible vnto them that they should euer be ouercome But the Prophet declares that nothing shall bee able to let that God should not prepare the way and giue passage to the enemies Vers 3. I haue commanded them that I haue sanctified and I haue called the mightie to my wrath and them that reioyce in my glory HEere the Prophet brings in the Lord speaking and declaring his Commandements He calles the Medes and Persians his sanctified that is to say those which hee had prepared For the verbe To sanctifie is diuersly taken sometimes it is referred to the spirit of regeneration which is peculiarly giuen to the elect of God Sometimes also it signifies to set apart or prepare which signification is the most fitting to this place Now all those whom the Lord creates hee also appoints to some certaine vse and scatters not men here and there vpon the earth at randome to range whithersoeuer they think good but he gouernes them by his secret counsell orders and moderates the violences of the reprobates so as hee moues them at his pleasure this way or that way and then represseth and pulles them in short when hee listeth And therefore he calles them sanctified whom hee hath set apart and prepared for his seruice howsoeuer they bee no whit aware of it Whence wee are taught to attribute and referre all the changes in this world to the secret counsell of God In this place also wee haue a meruailous consolation to wit that the wicked shall be able to doe nothing but that which is decreed of God let them enterprise what they will Where hee immediately addes that he hath called them it is much more then to command which hee puts in the first place For his meaning is that the enemies shall not onely rouze vp themselues at the
that takes thy children and dasheth them against the stones Vers 19. And Babel the glorie of kingdomes and the beautie and pride of the Chaldeans shall be as the destruction of God in Sodome and Gomorah ISaiah meant to cōclude his prophesie touching the ruin of the Babylonians in a briefe maner in this place although he addes some amplifications to confirme his speech touching the full rooting of them out For the Prophets speake in such sort of the punishments of the wicked that they leaue them no hope of mercie wherewith they might comfort themselues But as touching the faithfull although it seemes now and then that they should be chastened too seuerely yet are they susteined with this assurance that the Lord will haue pitie vpon them and will not vtterlie destroy them Whence we ought to gather that we must not alwaies iudge according to the outward appearance For we shall many times thinke that the children of God are vtterlie vndone whose saluatio◠notwithstanding is neere yea euen in the midst of death it selfe In Sodome and Gomorah Sodome and Gomorah This example is oft alledged by the Prophets to the end wee might know that howsoeuer all chastisements be not equall yet notwithstāding in as much as God is vnpartiall in his iudgements the memorable example which he shewed thereof in the destruction of Sodom appertaines to all reprobates Gen. 19.24 so as those who harden themselues in their sinnes with the like obstinacie shall be no lesse punished then they were And they distinguish betweene the punishments of the elect and reprobates in such wise that still God left some seed to the Israelites but to the wicked none as we haue seene in the first Chapter Chap. 1.9 If the Lord saith he had not left vs a seed we had bin as Sodome and as Gomorah But he pursues the reprobate with all seueritie and therefore the Prophets threaten them with the very same ruine which happened to the Sodomites that is to say an vtter destruction without all hope of recouerie He saith it is the ouerthrow of God to the end wee should not thinke it came to passe by chance or by the will of men For euen as the fire fell not vpon Sodome Gomorah from heauen at randome so Babylon also was not destroyed by haphazard but by the iust vengeance of God Which being alwaies like vnto himselfe did execute his iust iudgement against them and will still doe the same against all reprobates euen vnto the end Whereas Babylon is called the glorie and bright beauty of Kingdomes No glory can withstand Gods almightie power this is added for amplifications sake to teach vs that God cannot bee hindered from performing his worke by any glorie or excellencie whatsoeuer that hee should not vtterly roote out the wicked For in regard that this destruction was incredible therefore so much the more did an excellent example of Gods mightie power appeare in the confusion of it Vers 20. It shall not be * Or sit vpon inhabited for euer neither shall it be dwelled in from generation to generation neither shall the Arabian pitch his tents there neither shall the sheepheards make their foldes there BY the word To sit hee signifies a firme estate as if he should say Neuer looke that Babel shall be restored any more For all these phrases of speech tend to one and the same end namely the Babylonians shall be so destroyed that their ruine shall be perpetuall This also he further amplifies when he addes that the destruction shall be so great that the verie Arabians shall disdaine to pitch their tents there and the sheepheards their foldes Now wee may well say that this place was become wonderfull desert and inhabitable seeing these vagabonds made no reckoning of it for this nation of the Arabians in verie deed Arabians vagabonds and theeues did nothing else but trot vp and downe and had no setled abiding For hauing left their owne Countrie because it was barren and therefore is called the desert Arabia for of that wee speake and being giuen to nourish cattell and to hunting they frisked it hither thither and abode in the midst of the fields especially in places of best pasture Thence it came that the Greekes called them by a name which signifieth dwellers in tents The region of Babylon was wonderfull fruitfull before this destruction by reason whereof this change was so much the more terrible and as it were prodigious whether in regard that it lost the first fruitfulnesse or that all abhorred the sight of it because of the continuall calamities wherewith it was wasted Certaine it is the Prophet declares it shal come to passe that not only the buildings shall be broken downe but that the land also shall be accursed Vers 21. But Ziim shall lodge there and their houses shall be full of Ohim Ostriches shall dwell there and the Satyres shall dance there HE goes on in describing a desert place and alludes to that he said before to wit that Babylon should be vnhabited I cannot well tell how this word Ziim should be translated in regard the opinions of the expositours are so diuers who agree no more in this then they doe about sundry names of beasts and hearbs The vse of these things continued not alwaies and the Iewes being ignorant themselues haue not the knowledge of them although some amongst them are not ashamed to brag of their skill in physicke and yet notwithstanding are ignorant not onely of the nature of plants but of beasts also Whereas some are of opinion that Ziim was a wild beast others that it should be a bird and some others a fourefooted beast herein there is no great difference For mine owne part I make no question but the Prophet meant in this place to speake either of wild beasts which cannot be tamed or of birds which make their nests in forrests farre remote from men And there will be no inconuenience in it if we expound that which followes of Satyres or Fairies which the Frenchmen according to the diuersities of regions in one place call Hobgoblins Robin good fellowes and Bugbeares in an other For as Satan abuseth men by diuers impostures so also he allots diuers names to euery one of these It is certaine that the word Ziim is sometimes taken in the Scripture for wicked spirits for it comes of Ziiah which signifies drinesse or desert as Iim comes of Aiam which signifies feare For in as much as the diuell workes strange illusions by Fairies and Satyres therefore the names thereof are attributed vnto him The Prophets drift is to shew that there should be such desolation that the place should not onely be forsaken of men but the euill spirits also should worke their illusions there for by the solitarinesse of the place they take occasion to terrifie those which passe thereby And looke how theeues and enemies shew themselues more cruell when they come out of some obscure place
somewhat more This noune comes of the verb to Transgresse as if we should say in Latine To exceed and therefore I haue thought good to translate it insolencie Ieremiah hauing mentioned their pride arrogancie speakes of hautines of the heart Iere. 48.14 29. I make no question but Isaiah and Ieremiah both meant that this people were so cruell in regard of their ouerweening loftines statelines that they would wax wroth and angrie vpon the least occasion and churlishlie aduance themselues against others This vice is alwaies ioined with loftines of mind Riches begets pride pâ—ide brings forth wrath and wrath is for the most part accompanied with outrage because the contempt of others is accompanied with pride and those who ascribe vnto theÌ„selues more then is meete are easily prouoked to anger vpoÌ„ the least occasion such can beare nothing and are not only inclined to wrath but to outrage also For by their good wils they would subiect euery man vnder them neither will they giue place by any meanes to any man whatsoeuer If euery one be not readie at their beck they take it in foule scorne Proude men doe easily bewray this their high stomack whereas the humble on the contrarie are of a louing disposition ioyned with modestie answerable thereunto and are soone intreated to pardon any that haue done them wrong His lies The Hebrues call the members of man or the branches of a tree Baddim and they also take this word for Diuination which is vsed in this signification in some other places Some thinke it is put heere by a figure for childreÌ„ others referre it to words or thoughts others expound it of strength or sinewes But in mine opinion it is taken rather for a foolish boasting because this noune is often taken for a lie and we shall see hereafter how this signification agrees best to this place The expositors also differ in the word Cen. The most translate That lies or words are not vpright others Moab vtters his vaine brags when he can not attaine his chiefe enterprise that lies are not true For the substance I am almost of their opinion neither doubt I but the Prophet meant to say that Moab vtters his vaine brags because he can not attaine to his chiefe enterprise For the sense of the words we shall best gather it out of the foure and fortith Chapt. of Ieremiah vers 30. for hauing there repeated the very words of our Prophet he presentlie addes by way of exposition They shall not do so as if he should say That which they haue resolued in themselues to do shall neuer come to passe Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member but rather of confirmation as it were by a negatiue because he declares that there shall be no stedfastnes in Moabs counsels neither should his diuinations or lies come to effect Thus the proude often determine of all things no otherwise then as if the disposing of them were in their owne hands and themselues exempt from being ruled by the prouidence of God Such pride saith Isaiah shall fall and whatsoeuer they promise vnto themselues concerning their power shall vanish like smoke Heereby wee are admonished that pride is greatly displeasing vnto God Pride displeasing to God and by how much the more men bee puffed vp in regard of their riches so much the neerer are they to their owne destruction Vers 7. Therefore shall Moab houle vnto Moab euery one shall houle for the foundations of Kir-hareseth shall yee mourne yet they shall be stricken HE sets forth that more plainely which he touched before to wit that this pride and crueltie which proceedes thereof shall be the cause of Moabs ruine Iam. 4.6 1. Pet. 5.5 For seeing the Lord resists the proud hee must needes take downe this haughtinesse vnder which the Church was miserably and shamefully trodden vnder foote According to which example the end of all proud persons must of necessitie bee lamentable Where it is added Moab vnto Moab his meaning is that there shall bee a dolorous song as it were when they shall make their mone one to another touching their calamities and shall weepe for one anothers griefes Some translate Because of Moab but vnfitly For it is by and by said that the houling shall bee generall or amongst the people For the foundations It sufficiently appeares that Kir-hareseth was the head Citie and the Kings regall seate but some thinke it to be a proper name others say it is appellatiue no doubt but the etymologie of the word was taken hence namely because it was built of chalke It may be also that it was called thus in regard of the height of the walles which were made of bricke Now this was a citie greatly renowned in that Country yet he rather names the foundations then the Citie it selfe because it should be raced to the grouÌ„d As if he should say You shall not lament the ruine of the Citie or buildings but the vtter subuersion of it because there shall nothing remaine of it They expound the word Necaim Lame I had rather translate it Hurt The particle which is set before it signifies as much as Certainely or Surely sometimes it is taken for But or Notwithstanding Those which take it in the affirmatiue expound it thus You shall surely mourne when you shall bee hurt or stricken that is to say you shall not neede to hire those that shall faine a mourning for you as they vsually doe at the buriall of some but you shall mourne in good earnest But I expound it Onely as if he should say All that shall remaine shall be stricken not one shall escape in safetie And by this maner of speech he expresseth the extreme ruine of that Citie shewing that those which liue shall not onely bewaile the calamities of others but their owne also because they themselues shall be stricken If the proud be thus sharply corrected let vs learne to carry our selues modestly and peaceably and freely to humble our selues vnder the mightie hand of God Vers 8. For the vineyards of Heshbon are cut downe and the vine of Sibmah the lords of the heathen haue broken the principall vines thereof they are come to Iaazer they wandred in the wildernesse her goodly branches stretched out themselues and went ouer the sea THe Prophet describes the destruction of the whole Country here vnder an allegorie It is very credible that it abounded with good vineyards which wee may easily collect froÌ„ this place and another like vnto it in the 48. of Ieremy vers 32. Now when the Prophets threaten any Countries with destruction they are wont to recite the chiefest things in them For example if wee were to speake of Picardie truely we would not mention vines as if we spake of Orleance or Burgondie The Cities which the Prophet describes in this verse are the head Cities in the Country of Moab He saith
spoile of the enemies to fall vpon his elect Whence we may gather In wrath God alwayes remembers meâ—cie that his mercie will alwaies take place in the midst of his most fierce vengeance For he speakes here of the children of Abraham who albeit they were reuolted froÌ„ God and had made themselues vnworthie of their adoption yet did the goodnes of God ouercome their malice True it is they had deserued no such fauour but yet must the couenant of the Lord remaine sure and inuiolable so as the testimonie therof appeareth in this remnant although the people for their parts had abolished it whollie as much as lay in them Which we ought diligentlie to obserue that when we see no face of the Church at all The Church may seeme at sometime to be vtterlie wasted but God still reserues a small remnaÌ„t because of his promâ—se but that the faithfull seeme to be perished wee should not thinke it is therefore raced out because God is immutable who hath promised that it shall stand for euer Gen. 17.7 There shall euer be some remaine then although to outward appearance wee oftentimes behold the contrarie Vers 7. At that day shall a man looke to his maker and his eies shall looke to the holâ—e one of Israel NOw he sets forth the fruit of this chastisement The second consolation and this is the second consolation which should susteine the faithfull in their aduersities For howsoeuer they felt nothing but the wrath of God yet were they to thinke that the Lord who neuer forgets his owne would still preserue his Church for euer and withall that the corrections should be profitable to his children Hauing spoken then of the perpetuitie of the Church he also ads that afterwards men shall looke vnto God which is the most desirable good thing of all others For when we returne vnto God then the world which was laid wast before begins to be brought into his right frame againe Therefore when we are estranged from him because none of vs repents willinglie we can not be brought backe againe into the right way vnlesse he vse the spurre and corrections to driue vs forward Hereby then wee are admonished to beare our chastisements cheerefullie seeing God vseth theÌ„ as meanes to purge vs from a most deadlie apostasie For to looke vnto God God vsetâ— corrections as a speciall remedie to preserue vs froÌ„ apostacie is nothing else but hauing once turned out of the way to come into his fauor by turning againe vnto him and to put our selues vnder his protection What is the cause why men giue ouer themselues to all leaudnes Surely because they forget God What it is to turne vnto God Knowledge of God breeds reuerence forgetfulnes contempt For where the true knowledge of God is there is also reuerence of his Maiestie ioined with it and wheresoeuer forgetfulnes beareth sway there contempt must needs reigne Although this maner of speech appertaine properlie to faith as if he should say when the Israelites shall be once tamed by these sharp chastisements they shall then feele by experience that there is no succour but in God alone in which sense he presentlie addes the word maker Trulie it was a detestable senselesnes that they rested not vpon that God only who had indued them with so many excellent gifts The Prophet shewes then that they shall become wiser by being humbled vnder calamities and afflictions and shall beginne to hope in him who had bound them vnto him by so many benefits He calles God their maker not as in regard that he created all mankind but in the same sense that he calles him the holy one of Israel Although then that all meÌ„ be created according to Gods image yet Israel was properlie the worke of his hands Gen. 1.27 Exod. 19.6 because they were his holy inheritance and chosen people And this repetition is vsed to signifie the same thing according to the common custome of the Hebrue tongue He calles God holy not only because he is so in himselfe but also in regard of the effect for he sanctifies and chuseth to himselfe the children of Abraham whence it followes that the creation whereof he speakes ought to be referred to spirituall regeneration for so God is speciallie called the maker of Israel Vers 8. And he shall not looke to the Altars the workes of his owne hands neither shall hee looke to those things which his owne singers haue made as groues and images THis exposition declares more cleerely that this looking whereof he spake in the former verse is to be vnderstood properly of faith and hope For hee saith that all false trusts shall vanish when men begin once to hope in God for the very truth is no man beholds the Lord aright that forsakes not al his superstitions And therefore we are here taught to take away all impediments if we will haue accesse vnto God those therefore doe foully deceiue themselues who will ioyne him with idols as the Iewes once did and as the Papists now doe and note we also that this vice hath not reigned for a day or two in the world but alwaies Let vs theÌ„ vtterly abandoÌ„ all those obstacles that so resting ourselues vpon the only goodnesse of our God we may rightly and cleerely behold him and put our whole confidence in his mercy Now that hee might more plainely shew his detestation hee calles the false gods the worke of their hands that the Israelites being ashamed of their folly might put away and rid their hands of such a reprochfull imputation Now he spares no words in describing this sinne because they were principally defiled with it as indeed there is no wickednesse more abominable in Gods sight then it They had an infinite number of superstitions among them and had set vp idols and altars in innumerable places so as Isaiah had iust occasion to reprooue and presse this sinne home vpon them Obiect But it may bee obiected that the Altar of Ierusalem was also erected by men why should they not reiect that as wel as the rest to come vnto God Ans I answere this Altar differed very much from other Altars for albeit it were composed of lime and stone and decked with gold and siluer and made with mens hands as others were yet ought they not to respect either the matter or workmanship but God himselfe which was the author of it at whose commandement this Altar was set vp And therefore the essentiall forme as you would say which it had receiued by the word of God must be considered and none account to be made of the rest because God himselfe was the master builder of it As for other Altars howsoeuer they somewhat resembled that at Ierusalem yet were they detestable because they had receiued no authority from Gods word And the like reckoning may we make of all the inuentions of mans braine let them haue what goodly appearance soeuer of holinesse you will God
can allow of nothing but that which he hath consecrated by his word for God cannot allow any thing but that which is consecrated by his word Vers 9. In that day shall the Cities of their strength be as the forsaking of boughes and branches which they did forsake because of the children of Israel and there shall be desolation HE goes on still with that which he began to speake of touching the destruction of the inhabitants of the land Now because the Israelites thought themselues safe in regard of their bulwarks and strong Cities he threatens that this shall stand them in no more stead than if the enemies walked thorow desert places Whereas some thinke that Choresh and Aztâ—bath are the proper names of Cities it is farre fetched I rather vnderstand it that he speakes here of thornie or vntilled places as if he should say Your defence of wals and ditches shall serue you to no more purpose then if you dwelt among thornes and bushes I make no doubt but the particle Asher stands here for a note of similitude and therefore I haue translated it Aâ—â— so that the Prophet should say all with a breath as it were that the people shall now be scattered by a fearefull flight euen as God once draue out the Cananites before them Those which make this particle a relatiue are constrained to supply something and to breake off the course of the speech But the Prophet puts them in minde of an ancient example to the end the Israelites might perceiue how vaine and deceiueable that defence is which is opposed against the hand of God It is a very grieuous reproch for the Israelites considered not that God had giuen them this land to inherit to the end they should obey him that he had therefore driuen the enemies out of it to put them in possession they had therefore made themselues vnworthy of so great bountie by their owne vnthankfulnesse Being then depriued of such a mercy they iustly felt the difference betweene the present euils and the former benefits which they once inioyed This text will be the easier to vnderstand out of Moses whom the Prophets often follow for in the promises he saith thus in expresse termes One of you shall chase a thousand and contrariwise in the threatings A thousaÌ„d of you shal be chased by one Leu. 26.8 Deut. 32.30 Iosh 13.10 Euen as he had then so astonished the Cananites that they fled by and by before the Israelites so also did hee punish the vnthankfulnesse of the people by leauing them without power to resist Thus the Lord manifested his power two waies first in driuing out the Cananites secondly in taking vengeance vpon his people The Prophet then in calling this ancient benefit to mind doth therewithall vpbraid this vnthankfull and forgetfull people with their disloyaltie that so they might acknowledge their chastisement to be iustly inflicted vpon them as also that it was from Gods own hand that they were thus afflicted by their enemies to whom in times past themselues were a terrour and astonishment Vers 10. Because thou hast forgotten the God of thy saluation and hast not remembred the * Or rocke God of thy strength therefore shalt thou set pleasant plants and shalt graffe strange vine branches HE shewes the cause why God handled the ten Tribes so seuerely lest they should complaine that they suffered wrongfully or were hardly dealt with To be short his meaning is to say that all these afflictions are come vpon them because they haue wickedly contemned God For their vnthankfulnes was too too vile and altogether vnexcusable that hauing receiued so many benefits they shold now prostitute their hopes by resting vpon the helpe of idols and profane nations as if they had neuer tasted the bountie of God in any thing Indeed none of the vnbeleeuers being called to iudgement shall be able to excuse themselues for not offering wrong to God in runnning after creatures But the case was far otherwise with the Israelites to whom God had manifested himselfe in such wise that they ought to haue rested in his fauour alone and to haue reiected al the corruptions that reigned in the world Iustly then are they condemned of ingraâ—itude in that they buried the matter of true confidence in forgetfulnesse And to speake the truth after God hath once caused vs to taste the sweetnesse of his fatherly goodnesse if it take deepe roote in our hearts indeed in cannot possibly come to passe that we should finally set our hearts vpon the inordinate loue of creatures Whence it followes that those are very ingratefull which trot hither and thither not contenting themselues with God alone for by this means they set nought by his inestimable bounty Therefore it is that the Prophet expresly calles him the God of saluation and the rocke of strength The word Tsur signifies both the one and the other for it was a most prodigious thing not to hold themselues faithfull vnto God who had so oftentimes deliuered them and that as it were by an outstretched arme The sinne Whereas hee addes And hast noâ— remembred it serues for amplification because he closely taxeth them of wicked forgetfulnesse in not considering how many fauours God had shewed them before The punishment Thou shalt plant Now followes the punishment lest they should imagine this their vnthankefulnesse should scape scot-free to wit because they had forsaken the fountaine of all good things For albeit they should take care how to liue yet should they be consumed by penurie and famine because the enemie shall spoile and waste whatsoeuer they haue gotten by their industrie This place is taken out of Moseâ— for this curse among others is there pronounced Deut. 28.30.39 Whence we may see The Prophets are the true expositours of the Law that the Prophets borrowed many things out of Moses and are the true expositours of the Law as I haue often shewed He speakes of pleasant vines and of branches brought from farre because the greatnes of the losse should augment their sorrow Vers 11. In the day shalt thou make thy plant to grow and in the morning shalt thou make thy seede to florish but the haruest shall be gone in the day of possession and there shall bee desperaâ—â— sorrow THou shalt make to grow He signifies a continuall husbandry imployed about planting and sowing Yet may we vnderstand it of the successe that comes of it as if a vine newly planted should immediately bring forth wine This agrees with that which is presently added where the morning is taken for the day and thus it seemes he should speake of a sudden ripening vnlesse any had rather refer it to diligence because they were busie at worke by breake of day There is some ambiguitie in the words for some turne it Thâ— branch shall be gone in the day of affliction But seeing the word Chalah signifies Heritage it should signifie properly as I thinke in this place a gathering together
they fight together how much more is it a thing abhorring to nature that brethren or kinsfolks should deuoure one another By how much the more monstrous this is so much the more ought wee to acknowledge it to be God his reuenging hand his fearefull iudgement vpon them It seemes then that Isaiah proceeds by degrees for first of all he mentioneth the brother secondly the neighbours thirdly the Cities and in the fourth place the Kingdomes By Kingdomes hee meanes the Prouinces into which Egypt was diuided which the Greekes call Lordships which word also they haue vsed in this place Vers 3. And the spirit of Egypt shall faile in the middest of her and will destroy their counsell * Or yea though they should and they shall seeke at the Idoles and at the sorcerers and at them that haue spirits of diuination and at the soothsayers EVen as the Prophet in the former verses tooke heart and courage from the Egyptians so takes he from them now minds and spirits These two things are exceeding necessarie for the defence of kingdomes because whâ—nsoeuer they he taken away there is no meanes left for vpholding of a State Now the Egyptians thought theÌ„selues farre before all other nations What opinioÌ„ the Egyptiâ—s had of themselues as touching the conceit they had of their owne wisedome and proudly disdained them as barbarians thinking themselues to be the only learned industrious ciuâ—ll courteous and honest men of the world For they bragged that they were the inuenters of learning that Philosophie and Astrologie came from them in a word Let not the wise mâ—n reioyce in his wisdome that Egypt was as it were the shop of all the liberall sciences Therfore they could not imagin that vvisedome and counsell should thus faile from amongst them and doubtlesse if this prophesie had come to their view they would haue scorned it thinking that the Sea should sooner lack water and that the whole order of nature should be ouerturned then that they which thought themselues so naturallie wise should become fooles Yet doth Isaiah boldly affirme it for indeed he spake not of his owne head but hauing foretold that they should be stripped of their pride and arrogancie the context requires that we vnderstand now that they should be smitten with amazednes seeing both these faculties of the soule depended vpon the free gift of God The word Ruaach in this place is taken for vnderstanding or sharpnes of wit which we ought d ligentlie to note because many deceiue themselues touching this word The former sentence is yet better expressed by the word counsell for thereby he shews wheÌ„ce this abasement should proceed truely from this God would depriue them of counsell Yea though they should seeke This is an anticipation or cutting them off for he preuents the obiections which the Egyptians might mâ—ke Haue not wee gods to goe and aske counsell at Are there not wise men diuiners and enchanters amongst vs and makest thou so slight account of these He affirmes that none of these shall doe them any good though they trust neuer so confidentlie in them being puffed vp also with a vaine perswasion of their wisedome I will not bestow much time about these names wherein notwithstanding it seemes Isaiah proceeds on by degrees For he names the gods then the magicians and next the diuiners and soothsayers Now they had their oracles wherein they chieflie trusted the magicians were inferior to them albeit they had great authoritie amongst them In the third place when there was any question of things of small importance then they asked counsell of the diuiners and soothsayers And thus you see that the superstitious are so tossed vp and downe with vnquietnes Idolaters so tossed to and fro with restles thoughâ—s that nothing can quiet them that nothing can content them For as they are inconstant and variable vpon all occasions so run they first to one shelter and then to another and in the meane while Satan by that meanes doth so cosen them that in the beginning he represents vnto them some appearance of rest and quietnes which they make account shall continue but to no other end as the sequell proueth but to shew them soone after that being farre off from their expectation hee might vex and torment them so much the more and constreine them still to be seeking of new hopes From whence we learne that the only way to haue true contentment of heart is to rest vpoÌ„ God only The only way to attain true contentment And no doubt but the Prophet condemnes these arts as being farre remote from all reason For God hath manifested all things which are necessarâ—e to be knowne by those arts and sciences which he hath allowed Hee that walks plainly walks safely and would wee should vse If any man will be wise beyond these he must of necessitie haue the Diuell for his scholemaster Vers 4. And I will deliuer the Egyptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord of hostes NOw he shewes what should befall thâ— Egyptians being once depriued of vnderstanding and their courages being quailed to wit they were to expect nothing but bondage and slauerie For a people being once destituted of vnderstanding and magnanimitie needs must they become their owne ouerthrow although no enemie else should assaile them So that the Lord is wont after this maner to reuenge himselfe vpon his enemies depriuing them of all meanes whereby to defend their liberties I grant that the Prophet threatens a thing more grieuous to wit that the dominion whereof the Egyptians proudly bragged should not only fall to the ground but that they themselues also should be subdued vnder a sore slauerie bondage Now howsoeuer the word cruell be put in the singular number yet notwithstanding hee saith in the plurall number that they shall be in subiection to Lords which is much more combersome to beare then if they should only obey one And a mightie King c. Hee meanes that the power of the tyrant vnder whom they shal be subdued shall be so great that it shall be hard for them to recouer their libertie Histories make mention of diuers changes which haue happened in many Countries which yet could not be kept long by those which haue conquered them For oftentimes the keeping of that which a man hath woon is more difficult then the Conquest it selfe But the Prophet tels vs that this estate shall not easily be changed for the seruitude of the Egyptians shall be of long continuance the reason is none shall dare to oppose nor make warre against so mightie a Conqueror We may also vnderstand it thus that Princes ouer a small people are more courteous and humane towards their subiects then those that are more puissant who trusting vnto their greatnes let loose the raines to doe whatsoeuer they list For as they thinke their power is inuincible so do they giue
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
the Lord shal ceaâ—e to correct it The healing whereof he made mention before was inward but this latter is referred to the punishments and afflictions In a word his meaning is that God will prepare a speedie remedie to heale all their diseases For as soone as we be reconciled vnto God hee findes nothing in vs that deserues to be punished Doe not chastisements come for sinnes Where God forgiues the sinne there he vsually remits the outward punishment But sinnes being pardoned so are also the corrections which they haue deserued And if so be we are chastised it is a signe that our repentance is not yet such as it ought to be To bee short let vs keepe in minde this order which the Prophet here sets before vs. First men are prepared to repentance by corrections Secondly they are healed because they are deliuered from eternall death Thirdly being brought to the knowledge of their sinnes they â—â—ke pardon In the fourth place God becomes gracious and fauourable vnto them Lastly corrections cease hauing once obtained pardon of the Lord. Now I thinke there is no man which ought not to acknowledge these things which Isaiah pronounceth here of the Egyptians in himselfe in whose person God sets as it were a type and an example before the whole world Vers 23. In that day shall there be a path from Egypt to Ashur and Ashur shall come into Egypt and Egypt into Ashur * Or loue so the Egyptians shall worship with Ashur NOw the Prophet shewes how it shall come to passe that the Lord will shed this his bountie forth euery where as if he should say This largesse shall not bee shut vp in some corner neither shall it be felt of one people alone as it was wont to be Now he speakes heere of two nations which were the sworne enemies of the Church and therefore seemed to be the furthest off from Gods kingdome of all others For a man might haue had much more hope of nations further off in regard that these two made warre as you would say then vpon God himself and persecuted his Church of set purpose Note heere the patience and bounty of the Lord our God Oh Lord if it be so that he shewes himselfe thus mercifull to the capitall enemies of his Church that passing by their sinnes hee adopts them for his children what wil he then do to other Nations Thus yee see a manifest vocation of the Gentiles contained in this prophecie When he saith The way shall be open and there shall bee a mutuall accesse so as one shall goe to another hee therein notes their brotherly conference Wee know that the Egyptians had warres with the Assyrians almost continually so as they hated one another deadly Now the Prophet proclames heere that God shall turne their hearts and reconcile them one one another in such sort that they shall trade and eraffique one with the other the passages which in times past were shut vp shall now be set open We are to note that in this place then which we haue obserued before in the second Chapter that is Men being reconciled vnâ—o God oughâ— to nourish brotherly kindnes beâ—ween themselues when men are reconciled vnto God they ought to nourish brotherly kindnesse betweene themselues for all strifes debates enuies and grudgings ought to cease with vs when God is at one with vs. Is it not to be meruelled at then when he saith that the way is open to goe out of Egypt into Assyrir But all this doubtlesse ought to be referred to the Kingdome of Christ seeing wee read not that the Egyptians had this agreement with the Assyrians till they came to the knowledge of Iesus Christ Shall loue This member may be translated They shall serue or worship God but because this word God is not heere expressed it may be referred to the Assyrians and indeed the Hebrew particle â—â—th leades vs to thinke so Thus you may expound it then Those which in times past burned with a desire to doe hurt shall change their mindes and in stead thereof shall desire to doe good In a word you shall see in them the fruit of true repentance because whereas they had wont to spoile one another by often warres they shall now take delight and pleasure in one anothers company And this sense will sute well to the scope of the Prophets words And yet I reiect not the other interpretation which is followed of the most to wit that those who erewhiles worshipped many gods shall now acknowledge but one God onely and shall make one confession of faith Thus it shall be free for euerie one to follow which of the two expositions he liketh best But if the lâ—st bee receiued the Prophet then mâ—kes â—his brotherly loue to flow from the feare of God as the riuer from the fountaine Vers 24. And in that day shall Israel be the Or a third third with Egypt and Ashur Or shall be euen a blessing in the middest of the land NOw Isaiah sets downe the conclusion of the promise heere which hee had touched namely that the Egyptians and the Assyrians shall be blessed as well as Israel For before the grace of God was shut vp as it were in Israel in regard the Lord had made a couenant with this people only and had spread out his cord vpon Jacob as Moses speakes Deut. 32.9 And Dauid saith God hath not dealt so with euerie nation neither had they knowne his iudgements Psal 147.20 To be short the blessing of God aboad in Iudea onely but here he saith that it shall be communicated to the Egyptians and Assyrians vnder which two names hee comprehends all nations besides They are not named heere by way of honour but in regard they had been the perpetuall enemies of God they seemed so much the further estranged from him and to haue lesse hope of fauour then any oâ—hers Wherefore howsoeuer he adopted to himsâ—lfe the children of Abraham onely yet now he is content to be called the father of all nations indifferently Some translate Israeâ— shall be the third which I approue not for in as much as the nowne is of the feminine gender it should bee ioyned with the word â—eraâ—hah and this word blessing is as much to say as example or mirrour of blessing Vers 25. For the Lord of hostes shall blesse it saying Blessed be my people Egypt and Ashur the work of mine hands and Israel mine inheritance HE comes againe to the reason and exposition of the former sentence for he teacheth that the Assyrians and Egyptians shall be companions with the elect people by the free goodnesse of God And it is as much as if he had said Howsoeuer these titles appertaine onely to Israel yet shall they be transferred notwithstanding to another people whom the Lord shall adopt to himselfe Now there is a mutuall corespondency betweene God and his people so as those whom he pronounceth to be his people
his watchtover day and night it serues to confirme the prophesie as if he should say nothing is more certaine then this vision for those whom God sends to watch are neither blind nor sleepie In the meane while he exhorts and stirres vp the faithfull by this example to be as attentiue as himselfe that by the light of the word they may discouer Gods power afarre off Vers 9. And behold this mans Chariot commeth with two horsemen And he answered and said Babel is fallen and all the Images of her gods hath he broken vnto the ground BY this we plainly see that he brings not in the watchman of king Balihazar for this kind of speech fits not such a person the Prophet then by Gods commandement publisheth what should fall out Now this may be referred vnto Darius and also vnto God as well as to the watchman howbeit there is no great difference for Darius being Gods seruant in this behalfe it is no absurditie to bring him in heere as his Herald There would be better shew of reason to applie it vnto God in regard that Darius thought nothing lesse then that he was Gods seruant when he caused the Idols of the Babylonians to be broken downe But the matter coheres better to referre it to the watchman euen as if the Angell should adde an interpretation to this prophesie There is a close opposition in this place betweene the liuing God and dead Idols This phrase of speech also is to be noted in that he calles them Images of God For the Babylonians knew well enough which all Idolaters doe in a manner confesse that their Images were no Gods notwithstanding they attributed vnto them a diuine power But when men are come to that passe they turne the truth of God into a lye yea they vtterlie renounce him But occasion will be offred vs hereafter where we shall speake of this matter more at large We heere see that the ruin of Babylon was as a iust punishment for her Idolatrie for the Prophet shewes the cause thereof when he saith that God could not indure she should glorie in her Idols Vers 10. O my threshing and the * Or the sonnes corne of my floore that which I haue heard of the Lord of hostes the God of Israel haue I shewed vnto you BEcause the riches of this so mightie a Monarchie dazled the eyes of all by the brightnes thereof it might be esteemed but a fabulous matter whatsoeuer the Prophet foretold touching the destruction of it That is the reason why he drawes the minds of the faithfull vnto God that so they might know it is he alone who tooke in hand to roote Babylon out and that such greatnes should not come to ruine at mens appetites but by his power only The threshing and sonnes of the floore are taken for one and the same thing for it is an vsuall phrase of speech among the Hebrues who are wont to repeate one thing often This place is diligentlie to be noted to correct a vice naturallie grafted in vs namely when we measure Gods power by our own ell For his counsell not only farre surpasseth our weake reach but we are also ill Iudges and deprauers of his works neither can we be brought to see the greatnes of them further forth then our owne skill and wit stretcheth But Gods infinit power ought alwaies to present it selfe before vs and then especiallie when our own wit and reason is brought to the last cast Wee must expect the restauration of the churâ—h when it seemes she is past recouerie as when the Church is so oppressed with tyrants that it seemes past hope of recouerie yet euen then let vs know that the Lord will bring them to nothing and by treading their pride vnder foot and by breaking their power will shew that it is his threshing For yâ— Prophet foretold this of no mean or common person but of the mightiest and most florishing Monarchie of the world By how much the more then such are exalted so much the sooner shall their destruction come vpon them and the Lord shall send his threshers amongst them We are also to know that the example of this incredible ruin which the Lord here sets before vs appertaines to such as are partakers with them in their sinnes When he saith he heard this of the Lord of hostes it is as it were a seale to ratifie the prophesie for he protesteth that he broached none of his owne coniectures but receiued them of the Lord himselfe Wherein we may note that Gods seruants ought to be furnished with this assurance that they speake in the name of God as the Apostle Peter witnesseth Let him that speakes saith he speake as the words of God 1. Pet. 4.11 For seducers will brag much of the name of God but his faithfull seruants are assured in their consciences that they haue published nothing but that which God hath commanded them We may also obserue that this confirmation was exceeding necessarie because the whole world as it were quaked vnder the puissance of so mightie a Monarchie But it is not without good cause that he adornes God with these two epithites calling him the Lord of hostes and God of Israel As touching the first it is true that it alwaies agrees vnto God but doubtlesse the Prophet had a speciall regard therein now vnto the present matter opposing the power of God against all the forces of the Babylonians For the Lord hath not one host alone but infinit hostes for the bringing downe of his enemies He is called the God of Israel because he shewed himselfe to be the protector and defence of his people in the destruction of the Babylonians for the Iewes were then set at libertie when this Monarchy was abolished In a word all things are done here in sauour of the Church to which the Prophet hath a speciall eye For he teacheth not the Babylonians who would haue contemned these prophecies but the faithfull that they might be assured that God had a speciall care of them howsoeuer the Babylonians molested them and had scattered them here and there Vers 11. The burden of Dumah Hee calleth vnto me out of Seir Watchman what was in the night watchman what was in the night The cause of this prophesie against Dumah not certainelie knowne IT appeares by the 25. Chapter vers 14. of Genesis that this people came of Ismaels sonne to whom this name is giuen for which cause his successors were called Dumeans The certaine cause of the destruction which is here denounced against them is not knowne and this prophecie is so much the more obscure by reason ot the briefnesse of it Yet we must alwaies remember what I touched before The reason of it in respect of the Iewes to wit that the Iewes were to be fortified against the horrible offences which were at hand For when so many seuerall changes fall our especially if the world be so moued that all things
her Therefore in seeing the Church so many waies and with such diuers calamities afflicted at this day and an infinit number of soules to perish whom Iesus Christ hath redeemed with his pretious blood must we not needs be cruell and barbarous if we be moued with no sorrow at all Especiallie the Ministers of the word ought to be thorowlie touched with the feeling of this sorrow for as they are held for the watchmen and therefore can see further off so also ought they to sigh when they perceiue the signes of a scattering of the sheepe to be at hand Now the Prophets publike teares serued as we haue said to breake the hearts of the people for he had to doe with men of such obstinacie as could not easilie be brought to lament There is a place almost like vnto this in Ieremiah where he bewailes the destruction and scattering of the people saying that his soule fainted with sorrow Iere. 4.31 And in another place Who will graunt that my head might be filled with waters and that mine eies might be a fountaine of teares to weepe day and night for the slaine of the daughter of my people Iere. 9.1 Iere. 9.1 When the Prophets perceiued they labored in vaine to breake the hard hearts of this people surely they could not chuse but be ouerwhelmed with griefe and sorrow and therefore they indeuored by all meanes to mollifie y◠hearts of the obstinate that if it were possible they might be bowed and brought back againe into the right way Vers 5. For it is a day of trouble and of ruin and of perplexitie by the Lord of hosts in the valley of vision breaking downe the Citie and a crying vnto the mountaines HE againe signifies that the Lord is the Author of this fearefull iudgement Though it be often told vs that God is the author of our afflictiōs yet we forget it when we should put this knowledge in practise and to the end the Iewes might not gaze heere and there wondring that the enemies should get the vpper hand he tels them plainely that they fight against God himselfe Now albeit we often meete with this doctrine in the holie Scriptures yet notwithstanding it is no way superfluous neither can it be so often repeated but we forget it when we are to practise it thence it is that we humble not our selues before our Iudge but cast our eyes rather vpon men and externall meanes then vpon God who would easilie remedie our euils By day he meanes a time prefixed according to the vsuall prase of the Scripture because it seemes that God yeelds ouer his right for a time when he winkes at mens wickednesse but he forthwith recouers it againe in that season that himselfe hath appointed Now it is not for nought that he names the valley of vision againe for the Iewes thought themselues secured from all dangers because it pleased God to inlighten them by his word But because they did vnthankfully reiect the doctrine thereof it was but a vaine confidence to thinke the bare inioying of it should any way profit them for the Lord not onely punisheth the infidelitie of those that are out of the Church but that also of the Church it selfe Nay rather he begins to manifest his anger against it first for he will not indure to haue his graces abused nor that men should boast of his titles in vaine That which is added touching The cry of the mountaine it may be referred to God to the Caldeans and to those also which fled because the vanquishers raised vp a cry to augment the terrour but the vanquished either cried for mercie and fidelitie or else testified their sorrow by teares weepings The singular number may also be takē for the plurall or else it is meant of that side of the Citie in which the Temple was built Both expositions agree to the text and there is no great difference whether we say That the enemies cried from the mountaine of Zion to incourage one another or that their cry was heard of the neighbour mountaines when they pilled and destroyed the Citie or that the citizens themselues made their lamentations sound to the mountaines which inuironed the plaine of Iordan Vers 6. And Elam bare the quiuer in a mans chariot with horsemen and Kir vncouered the shield THe expositours are of opinion that this is a continued speech that the Prophet denounceth the same iudgement against the Iewes that he had done before But when I consider all things aduisedly I am enforced to bee of the contrarie opinion for I thinke the Prophet vpbraides the Iewes with their obstinacie and rebellion See the exposition of the eleuenth verse for that giues light to this for that they repented not albeit the Lord had chastised them and thus he repeates the historie of the time past to put them in remembrance that God his chastisements had done them no good Thus should these things bee distinguished from the former In the other verses he foretold what should happen to the Iewes but now he shewes that they are iustly punished and that they haue deserued these violent blowes wherewithall the Lord smites them For hee had called them to repentance not onely by his word but also by most wofull effects yet had they shewed none amendement at all notwithstanding that their wealth was wasted and the Kingdome weakened but proudly persisted in their rebellion There remained nothing thē but that the Lord should bring heauie iudgements vpon them seeing they thus persisted in their obstinacy and rebellion Now I haue translated this Hebrew coniunction Vau by way of opposition it being often taken in this sense Those who thinke the Prophet threatens in the time to come retaine the proper sense as if the Prophet hauing made mention of God should by and by adde the executioners of his vengeance But I haue already shewed what exposition I haue approued and it shall appeare hereafter by the course of the text that mine opinion is not without good reason In that hee names the Elamits and the Kirenians it agrees better as I take it to the Assyrians then to the Babylonians For although these nations did neuer make war vpon the Iewes by their owne instinct yet is it very likely that they were in wages with the King of Assyria and occupied a place in his host when he besieged Ierusalem Now we haue said alreadie that by the Elamits are meant the Esterne people and vnder the name of Kir it is certaine that the Prophet comprehends the Kirenians And because they bare shields he saith they discouered them because they drew them forth of their cases when they entred into the battell Whereas some translate In the chariot of horsemen I reiect it not yet had I rather render the words of the Prophet word for word for I thinke he meanes a chariot of warre They vsed then two sorts of chariots one serued to beare the baggage and the other to
dangers but comes to himselfe and by himselfe alone considers that he is iustly punished that hee hath offended God and prouoked his wrath against him But the Prophet saith that not so much as one of the Iewes remembred God in these great calamities and that therefore the Lord had good cause to leaue them without thinking anie more vpon them From hence let vs gather that it is a signe of a desperate impietie when men amend not for the rods and scourges which are laid vpon them First of all wee ought to follow God cheerefully and to yeeld him voluntary obedience secondly as soone as he chastiseth and correcteth vs we are forthwith to repent vs. But if his rod doe vs no good what remaines but that God must double his blowes and make vs feele them in such seueritie that we at the last be brought to vtter destruction by them This doctrine is most fitting for this season wherein God calles vs to repentance by so many of his scourges and afflictions But seeing there is no repentance what are wee to looke for but that God should vtterlie cut vs off hauing before vsed all meanes possible To him that made it He closely coÌ„fesseth by these words that God absolutely condemns not the care we haue to resist our enemies to auoid dangers but that false confidence which wee put in externall means What course we ought to keepe in the time of peril For our inconsiderate hastinesse is iustly condemned of disloyaltie and high treason when wee forsake God to flie vnto swords and speares to fortresses and bulwarkes Let vs learne then to flie to him alone when dangers inuiron vs on all sides and let vs runne with all the powers of our soule Prou. 18.10 to the assured fortresse of his holy name This being done then is it lawfull to vse those meanes which hee giues vs but all things will worke to our destruction vnlesse we first of all put the hope of our safetie in his protection Hee calles God the workeman and maker of Ierusalem because hee had his habitation there and would there be called vpon Now seeing this citie was the image of the church this title also belongs to vs for the Lord is called the Creator of the Church in a speciall regard For howsoeuer this title appertaines to the creation of the whole world The first creation belongs to all the second peculiar to the elect onely yet this second creation whereby he deliuers vs from death by regenerating and sanctifying vs is a benefit which is peculiar to the elect others haue no part of this Now this title imports not a sudden act but such a one as is constant and perpetuall neither is the Church created once to be left by and by but the Lord defends and conserues it euen vnto the end Thou wilt not despise the worke of thine hands saith the Psalmist so Paul testifieth Psal 138.8 Phil. 1.6 that hee which hath begunne a good worke will accomplish it vnto the day of Christ And besides this title containes in it a wonderfull consolation A consolation for if God be the maker then neede we not to feare if so be we depend vpon his power and goodnesse But we cannot cast our eyes vpon him vnlesse we be indued with true humilitie confidence that being dispossessed of all haughtinesse and so brought to nothing we be readie to attribute the whole glorie to him alone Now this cannot be done vnlesse herewithall we bee fully perswaded that our saluation is in his hand being assured that we cannot perish no not although a thousand deaths should compasse vs about Well their fault then was the greater in regard the prerogatiue of this Citie which had been approued by so many euident signes could not yet prouoke the Iewes to commit themselues vnto Gods protection As if he should say What folly is it for you to thinke to keepe the Citie when you despise the workman that made it Long agoe The Hebrew word signifieth as well distance of place as length of time If we referre it to the place the sense will be that the Iewes are double vnthankfull that they loâ—ked not vnto Gâ—d no not a farre off Wherein we are to note that we ought not onely to looke vnto God when hee is neere vnto vs but also when it seemes hee is farre distant from vs. Now we thinke him absent when we feele not his present helpe and when he assists vs not as soone as we stand in neede To be short The nature of hope described he shewes what is the nature of true hope for it is a grosse and carnall kind of looking vnto God when we acknowledge his prouidence no further then wee câ—n see it before our eyes Hope must mount aboue the skies hope you know must mount aboue the skies I grant the Lord is alwaies properly and truely present but he is thought absent and farre off in regard of the weakenesse of our sight This must bee construed then according to our sense and not as the thing is indeed Wherefore albeit that he seemes to be absent in these calamities wherewith the Church is now afflicted yet let vs lift vp our mindes vnto him let vs awaken our hearts and shake off all sloth that so wee may giue our selues to the calling vpon his name But the other sense agreeth better to wit that they looked not vnto God who created and made his Church not yesterday or the day before it but a great while since as one who shewed himselfe the maker of it many ages off He is called then the ancient maker of his Church because that if the Iewes would but haue called to minde the long progresse of time they should haue knowne him to haue been a perpetuall conseruer of his worke wherein their ingratitude is yet the lesse excusable Vers 12. And in that day did the Lord God of hostes call vnto weeping and mourning and to baldnesse and girding with sackcloth THe Prophet further amplifies this wicked rebellion of the people For this circumstance cuts off all replies for in the middest of such extreme dangers they had despised the holy exhortations of the Prophes and had reiected the fauor of God when he was readie to haue healed and restored them to their former happines Here we see a signe of desperate malice when men are so besotted that they proudly despise instruction and correction kicking obstinatlie against the spurâ—e then I say may we euidentlie perceiue that they are giuen vp into a reprobate sense Whereas he saith the Lord called them we may expound it two waies for although he should not speake at all yet he calles vs sufficientlie by his rods and chastisements Put the case we had no Scripture at all no Prophets nor Teachers and that there were none to admonish vs yet doth God notwithstanding instruct vs by afflictions and calamities so as we may easily coÌ„clude that euery chastisement is
almost the very same words in the first Epistle to the Corinthians Chap. 15. had respect to this place but I am not of their opinion For he there recites the phrase of speech which Epicures vsed who holding it as a principle to spend their time in iollitie whilest it lasted neuer thought of life eternall and therefore they said we must be merry and take our pleasure whilest life indureth But Isaiah in this place brings in the wicked who proudly contemned the Prophets menacings neither could they indure that any should forewarne them of afflictions banishments slaughters and ruines For in scorne they tooke vp the Prophets words and at their banquets would say in derision Ho we shall die to morrow These Prophets foretell a speedie destruction that is readie to ouertake vs well let vs yet reioyce and make good cheere one day more Thus obstinate mindes cannot be touched with any remorse at all but rather lift vp themselues against God his Prophets so much the more ouerflow in all dissolutions and disorders Truely it was a monstrous furie in them thus to vomit forth these blasphemies in disdaine indignation and despight which ought not onely to haue rent their hearts but to haue shaken euen heauen and earth also But it were to be wished we at this day had not many such examples for God no sooner threatens but the most part spew out their poison or else scoffe at all things which proceed out of Gods sacred and blessed mouth Vers 14. And it was declared in the eares of the Lord of hostes * Or if this iniquitie shall be pardoned Surely this iniquitie shall not bee purged from you till yee die saith the Lord of hostes AS if he should say Doe you thinke to play the bedlems and not bee punished for it seeing God by this meanes seekes to draw you to repentance But some may imagine that the Prophet onely repeates the same thing he had said before for doubtlesse all things are naked and manifest in his sight But hee addes this as an alarum to awaken the blockishnes of the wicked who neuer durst aduance themselues thus proudly against God but that they thinke they can beguilâ— him for whosoeuer knowes he hath God for a witnesse of his doings ought of necessitie therewithall to confesse that the same God must be his Iudge It followes therefore that the wicked in their cups doe quite and clean bereaue God of his power What maruell is it then if they be summoned to appeare before his tribunall seate to the end they may know that there they must giue an account It is a terrible threatning when hee saith that this wickednesse shall neuer bee pardoned Now the particle conditionall If containes a negatiue in the Hebrew tongue as if the Lord should say Thinke me not to be true thinke me not to be God if I be not auenged of so execrable an impietie The cause why the Hebrewes conceale something in their othes Othes must be vsed with feare and trembling is to accustome vs to be modest and sober in this behalfe for we therein craue that God would iudge and be auenged of vs if we lie Wee had neede of some bridle therefore to restraine vs from making othes rashly The summe of the Prophets speech is to teach vs that nothing is more displeasing vnto God then obstinacy whereby wee treasure vp wrath against the day of wrath as the Apostle saith Rom. 2.5 and depriue our selues of all hope of perdition Vers 15. Thus saith the Lord God of hostes Goe get thee to the treasurer to Shebna the steward of the house and say THis prophesie is particularly addressed against one man For hauing spoken to all the people before hee now turnes his speech to Shebna Shebna whom hee will mention againe in the 37. Chapter The Prophet giues him two titles to wit of Scribe or Chancellour and steward of the house and whereas hee giues the title of steward here he will call him by the name of Chancellour in the other place And therefore some are of opinion touching these words that he was put from his office of stewardship and that Eliakim was put in his roome But this is vncertaine yet we may coniecture by the Prophets words that Shebna was so carried away with enuie that he indeuoured to supplant Eliakim It is no lesse probable that this prophecie was written after Ierusalem was miraculously deliuered and Senacheribs host discomfited In the meane while many things doubtlesse happened that are vnknowne to vs and not vnlike but this perfidious wretch being in some credit did his worst to suppresse Eliakim For it appeares by the historie oâ— the second booke of Kings Chap. 19.2 that Shebna was one of the principall Secretaries whom we now call Chancellour But there is yet a little more difficultie in the word Socen for some thinke it signifies a Treasurer because the verbe Sacan signifies to locke but seeing he calles him Chancellour in an other place I thinke he was not Treasurer Besides the Prophet doth sufficiently witnesse that this man had such cammand in his hands that others in comparison of him were little esteemed Now this authoritie and dignitie could not well agree to a Treasurer and therefore as I take it the Prophet meant some thing else For seeing this verbe signifies some times to entertaine and to warme it seemes the foresaid word is taken for one that sustaineth and vpholdeth whom wee in our common speech call an entertainer It is also certaine that this Shebna had intelligence with the enemie In a word he was a treacherous and subtile fellow for he held secret amitie with the Egyptians and Assyrians complotted mischieuously with them to the end hee might make sure on all sides for vpholding his owne authoritie Others thinke it was a name of some of his predecessours and that he was called Socnite because of the Citie wherein he was borne for they say he was an Egyptian I reiect not this opinion but the other pleaseth me better the reason is because he plaid the Ambodexter in pleasing both parts thinking by this fetch to hold his owne whatsoeuer should fall out It may be cleerely discerned that the particle Hazzeh is put for contempt as if hee should say Goe to that same cunning and subtile fellow that workes vpon the vantage holding with the hare and running with the hounds as they say This word Socen is taken in that sense which I haue touched before in the first booke of the Kings Chap. 1.2 where there is speech of a young virgin that should bee brought to the King to cherish him Notwithstanding if any had rather take it for a man that hurts and wrongs men I mislike it not because the verbe also signifies to impouerish You shall finde this verse further expounded in the 17. verse Vers 16. What hast thou to doe here and whom hast thou here that thou shouldest here hew thee out a
God hath committed vnto them with al faithfulnesse who also for their parts ought to be well assured that the end wherefore God hath put them in that place is to execute that office faithfully which is committed vnto them Shebna was called indeed for a time but as he was Gods rod because he thought nothing lesse then to serue God in that place But it was farre otherwise with Eliakim for he acknowledged himselfe the seruant of God Note this difference and willingly obeyed his holy calling So that I will call him then signifies as much as if hee should haue said I will giue a signe to my seruant whereby hee shall know that it is I who haue put him into this estate of honor A particular relation betweene thâ— Lord and the seruant There is here then a particular relation betweene the Lord and the seruant which at no hand belongs to the vnbeleeuers because they serue their owne imaginations and wicked lusts but Eliakim acknowledged the Lord and serued him truely To be short this marke puts a difference betweene the true seruant of God and the froward and hypocriticall who climbes to honour by euill practises Vers 21. And with thy garments will I clothe him and with thy girdle will I strengthen him thy power also will I commit into his hand and he shall be a father of the inhabitants of Ierusalem and of the house of Iudah HEe now more plainely expounds that which hee had set downe briefly in the former verse to wit that Shebna shall be deposed by Gods iust iudgement to the end Eliakim may succeede him Doubtlesse God by his prouidence disposeth of all the changes which happen in the world for as Iob saith he girdes the loynes of Kings with a girdle and looseth it againe when it pleaseth him Iob 12.18 It was pleasantly said in old time of the Emperours of Rome That it was the tragedie of Kings for as players that represent some great personage vpon the stage hauing ended their part in stead of Kings become poore snakes as they were before so these being deiected from their high estate are now and then led to shamefull deaths And yet is it most certaine that things were not then thus confused by hap hazard neither yet by mens deuices onely nor by the violence of men of warre but by the counsell of God which ouerruleth all The Prophet affirmes then that men shal see a special note of Gods iudgement in the banishment of this same Shebna and on the other side a right forme of gouernement in the restoring of Eliakim By the garments and girdle are vnderstood part of that attire which belong to Magistrates The girdle was a kingly ornament and no doubt but the chiefe gouernours ware it by a speciall priuiledge of honour But in Rome the Pretors vsed such a kinde of ornament ordinarilie Iob also saith as wee alleadged before that God looseth off the girdle from Kings when they are stripped out of their dignities Now the Prophet foretold this to the end euerie one might not onely behold the admirable counsell and prouidence of God in this example but to the end they might also know that this wretched fellow who was thus aduanced by vnlawfull meanes was iustly deposed Hose 13.11 And he shall be a father No doubt but heathen Magistrates are established by God but so as it is in his wrath that is to say when we are vnworthy he himselfe should beare rule ouer vs. For hee giues the raines to Tyrants and Pagans thereby auenging himselfe vpon our vnthankfulnesse as if he reiected vs and regarded not how nor by whom wee are gouerned Contrariwise when as good Magistrates beare rule wee therein see God comming neere vnto vs commanding vs that by them which himselfe hath ordained This is that which the Prophet meant now to say to wit that Eliakim will shew himselfe a father because he shall be indued with the Spirit of God In the meane while he admonisheth all the faithfull that it was their duties to sigh earnestly after the aduancement of Eliakim in regard his preferment should tend to the common good of the Church Good Magistrates ought to be fathers of the Countrie By the name of father he teacheth what is the dutie of a good Magistrate and the verie profane authors haue affirmed as much to wit that a good King is in stead of a father And when they would flatter tyrants which oppressed the Commonwealth nature it selfe put this title of honour into their mouthes to call them fathers of the Country So likewise when the Philosophers say that a familie is an image of a kingdome they meane that a King ought to be a father to his subiects The ancient titles also which they gaue kings witnesseth the same as for example Abimelec Gen. 20.2 that is to say My father the King and such other like Whereby is shewed that the kingly power cannot bee separated from the affection of a father Let them then which would be esteemed true and lawfull Princes and would bee taken for Gods seruants let them I say shew themselues fathers of the people Vers 22. And the key of the house of Dauid will I lay vpon his shoulder so hee shall open and no man shall shut and hee shall shut and no man shall open THis is a figuratiue kinde of speech and therefore we shall not neede to seeke out an allegoricall sense of it as many do for this phrase is taken from the vsuall dealings of men The keyes of the house are giuen to such as are appointed the distributers of necessarie things so as they open and shut at their pleasure The house of Dauid signifies the kingly house and this was a common speech among the people because a promise was made to Dauid 2. Sam. 7.12 Psal 132.11 that his kingdome should last for euer this is the reason why it was vsually called the house of Dauid The word key is put in the singular number for many keyes Now albeit they were wont to beare the keyes in their hands yet it is said here that they were laid vpon his shoulder because he was to vndergoe an heauie burthen And yet he meanes nothing else but that the tuition and gouernement of the house is committed into Eliakims hands to order it as he thinkes best Wee also know that to giue the keyes signifies as much as to put one into possession Some referre this vnto Christ but with what reason I see not for the Prophet here compares two men together namely Shebna and Eliakim Shebna was banished and Eliakim was placed in his roome wherein doth this concerne Iesus Christ For Eliakim was no figure of him neither doth the Prophet describe some hidden mysterie here but borrowes a similitude from the dealings of men as if one should giue the keyes to some steward placed ouer his house as hath beene said There is also the same reason to be giuen of it where
the Egyptians they shall be sorie concerning the rumor of Tyrus BY this verse hee signifies that this fall of Tyrus shall touch the Egyptians also and thus the exposition which wee follow is confirmed to wit that these things ought to bee referred to the first sacking of it For those of Tyre were in league with the Egyptians and both of them had their King not as in the time of Alexander at what time Tyre was a free Citie and liued vnder her owne lawes Now hee could no way better expresse the societie that was betweene them of Tyre and the Egyptians and the reason why he shewes that the Egyptians shall haue their part in this destruction is because they had solicited the Iewes to rebell and had turned them away from trusting in God Those were open enemies these vnder pretence of friendship God will punish as well the secret as the open enemies of his Church entertained poisonfull hatreds Both of them are iustly punished Vers 6. Goe yee ouer to Tarshish howle ye that dwell in the Iles. HE speakes not onely to the Tyrians but also to the strangers who were in league with them in regard of their commerce now hee commands that they get them to some other place and to seeke out other hauens And he names Cilicia which was opposite to Tyre as if hee should say This port which hath been so much frequented shall hereafter be so forsaken that the ships shall saile into an other quarter quite an other way For when Merchants see a port broken or a mart abolished they are wont to seeke out others He puts one I le for many as we haue expounded before because the change of the number is a thing common among the Hebrewes and against these Iles he threatens that they shall howle because their maintenance depended vpon this trade of merchandise Besides their bookes of reckonings and accounts were mingled here and there Vers 7. Is not this that your glorious Citie her antiquitie is of ancient daies her owne feete shall leade her a far off to be a soiourner THe Prophet aduanceth his stile and insults yet further against Tyre Hee disdaines her pride in that shee gloried in the antiquitie of her name he is bold thē we see to confirme his speech which to any mans reason might seeme incredible For who doubts but that this prophecie was scorned first the power and strength of Tyre was inuincible and her wealth as a wall of brasse Well Isaiah is so much the more bold and confident and denounceth a certaine destruction to befall her and albeit shee was the most ancient amongst other Cities No stength able to match the power of the Almightie and in regard thereof euerie one applauded her yet all this should not preuent her certaine ruine and downefall Now profane histories doe fetch the originall of Tyre from time almost out of mind and that so darkely and obscurely indeede that a man can scarcely vnderstand their meaning Phenicians yet they say that the Pheniciens built it so as they which glorie of antiquitie may call themselues children of the earth But the Prophet to this antiquitie opposeth banishment shewing that when the Lord is purposed to correct this people they must needs stoope For to goe whither the feete leades one signifies nothing else but to wander and runne hither and thither Although his meaning also is that they shall wander thus destitute of their riches also and in their exile shall be in want of all things so as they shall not haue so much as an horse or wagon to carrie themselues or any thing of theirs vpon Pouerty ioyned with banishment must needes be dolorous Now when pouertie is ioyned with banishment it is a very wofull condition for a man will easilie beare his banishment if hee haue wherewith to liue and maintaine his estate but to dwell in a strange Countrie as vnknowne with pouertie is a miserie of miseries And that hee may heape vp her afflictions to the full hee addes that shee must goe into a farre Countrie now the further one is exiled the harder the banishment is Quest Vers 8. Who hath decreed this against Tyrus * Or crowning that crownes men whose Merchants are Princes * Or whose factors whose Chapmen are the noble of the world THe Prophet adornes this Citie with this title who inriched many as we may easilie gather from the drift of the text For when he calles her Merchants Kings he sufficiently shewes that by the word crowning vnder a similitude he meanes the magnificence of Kings And thus their opinon is refuted who refer this prophecie to other Cities The summe is that Tyrus inriched her Citizens as if she created euerie one of them Kings and Princes Some thinke this verse is to be added thus as if the Prophet should represent the person of a man astonished with the destruction of Tyre to make others afraid as if he should say Is it possible that Tyre should be so soone brought low where there is such abundance of riches such might meanes munitions yea where there is so great glorie and maiestie And that he should then at an instant pause a while as men are wont to doe in things vnlooked for But it is better to ioyne the verse following to this which takes away all difficultie seeing the Prophet himselfe forthwith answers this question by which he meant to stirre vp his auditors to the better attention For he might plainely haue said These things are done by the counsell of the Lord but in regard wee are drowsie secure and senselesse hearts would easilie haue ouerslipped this without obseruation therefore hee awakens their spitirs by this interrogation to the end all might know that hee speakes of no common thing that therewithall they might take the matter the more to heart And indeed by how much the more the iudgements of God are aboue the reach of common sense so much the more are they worthy to be admired He spake to Egypt before Chap. 19. in the same termes shewing that her destruction should not be sorted with common and ordinarie changes Now because it was incredible that Tyre could bee ruinated by men See vers 9. therefore the Prophet well concludes that God himselfe shall bee the author of it And therefore hee calles it the mother and nurse of Kings that he might cause Gods iudgement to shine so much the more cleerely for had it beene a Citie vnrenowned fewer words would haue sufficed touching the destruction of it but being adorned with so high titles who could imagine that this could otherwise come to passe but by the counsell and decree of God Hee calles the Merchants Princes as at this day the Merchants of Venice Merchants of Venice thinke themselues to surmount Princes in dignitie Kings onely excepted yea and the factors also take themselues for no lesse then good Gentlemen I haue heard also that there are factors at Antwerpe
are not iumbled together vnlesse it bee when God smites his people in iustice as we haue said before for in a State well managed men put a difference betweene the master and the seruant Neither can a Commonwealth long stand without buying and selling now to make the poore equall with the rich what is it else but to ouerthrow all humane societie We haue the Prophets meaning then The confusioÌ„ of estates in a kingdome a forerunner of very strange alterations as if he should say All policie shall be abolished because in these ruines the rich should be brought into extreme pouertie To conclude he here sets sorth an horrible destruction after which shall ensue a wonderfull change Vers 3. The earth shall bee cleane emptied and vtterly spoiled for the Lord hath spoken this word HE confirmes that which hee said before and withall admonisheth them that these changes shall not fall out by haphazard as they say but that it shall come to passe by the prouidence and worke of the Lord. He said expresly in the first verse that the Lord was determined to emptie the earth now he tels theÌ„ that it shall so come to passe adding a reason of it to wit because God had spoken the word and therefore it could not be called backe againe Vers 4. The earth lamenteth and fadeth away the world is feebled and decayed the * Or high proud people of the world are weakened THe Prophet holds on his speech still for all these words serue to lay forth the maner of the ruine of the whole earth that is to say so much as was knowne to the Iewes Now hee sets out this iudgement of God vnder borrowed speeches more familiarly that he might awaken the drowsie as hee is wont to doe By the high people we may vnderstand those which were more excellent then others for that was a matter of greater wonder then if some people of a base condition had been destroyed Notwithstanding if any be pleased to expound it particularly of the Iewes I will not gainesay them for albeit the Assyrians and Egyptians exceeded them in riches and power yet notwithstanding the Iewes were higher then they in regard that God had adopted them for his owne Yet the other exposition pleaseth mee better for so his meaning is that God will not onely punish them of meane estate but those also that are aduanced to honour and dignitie aboue others Vers 5. The earth also deceiueth because of the inhabitants thereof for they transgressed the lawes they changed the ordinances and brake the euerlasting couenant OThers translate The earth is polluted because the verbe Caneph signifies to be wicked both senses may agree but the verse following requires that wee expound it The earth deceiueth For hee seemes to amplifie it further by and by after when hee saith Vers 6. that the curse hath deuoured the earth There is no great hardnesse in the word Tacath whether we translate it Vnder or Because of her inhabitants Now there is a mutual traffique as it were betweene the earth and those that labour in it so as she ought to render theÌ„ that which she hath receiued into her bowels with vsurie for otherwise shee deceiues them but she yeelds a reason why she deceiues when shee laies the blame vpon the inhabitants for themselues haue made her barren by their wickednesse Mens sinnes the cause of the earths barrennesse Our sinne is the cause why the earth sustaines vs not nor brings forth her increase as God hath ordained by the course of nature His will is that shee should be a mother vnto vs to the end she may yeeld vs food now if she change her nature and course or degenerates from her fruitfulnesse let vs impute that to our owne wickednesse because we our selues ouerthrow that order which God hath set for otherwise the earth would neuer deceiue but would alwaies render vs that which she ought The cause is by and by added why the earth is become vnfaithfull and deceiues her inhabitants for is it not good reason they should be defrauded of their prouision of food that will defraud God their Father and sustainer of his honour Now he taxeth the reuolt of his nation heere in a particular manner for their fault was much more heinous and lesse excusable then all the sinnes of those which were neuer taught in God his schoole The word Thâ—rah is transferred to the law because it signifies doctrine but it is heere put in the plurall number and signifies all the doctrine that is comprehended in the law Now because the Law consists as well in Commandements as promises the Prophet addes two other words or parts of it to make his meaning the more plaine The word Chok signifies an Ordinance and by it some vnderstand the Ceremonies others Maners Wee may translate it Instructions foâ— I take it not only for Ceremonies but for all things that belong to the rules of good life Thirdly he puts the word Berith which signifies a bargaine or couenant This word is to be restrained to the couenants whereby the Lord adopting his people promised to be their God He reprocheth their vnthankfulnes then because that albeit the Lord had manifested himselfe vnto them diuers waies and had giuen them singular testimonies of his loue yet were they rebellious and wanton transgressing his lawes and violating his holy couenant Quest But why directs he his speech to the Iewes Because he knew that he was sent vnto them as their Prophet to teach them Ans Hence wee may gather what the rule of a well ordered life is The rule of a well ordered life described for it is conteined in the Law which we must precisely follow if we will approue our doings vnto God if we turne from it to the right hand or to the left we are guiltie of transgression Wee may also obserue that God would not only haue vs to thinke vpon his Lawes and Commandements in his word but also vpon his Couenant The principall part of the word consists in the promises for the principall part of the word consists in the promises by which hee adopts and receiues vs for his people Now it is not to be doubted but in these varietie of words the Prophet meant to amplifie the matter as if he should say You are whollie corrupt nothing remaines sound amongst you Why he calls it an euerlasting couenant He calles it the euerlasting couenant because it ought to be perpetuall inuiolable and to indure for euer for it ought to continue alwaies from the father to the sonne that the memorie of it might neuer be lost but might be preserued stedfast in all ages He laies forth their disloyaltie then and malice in that they durst violate the Couenant made betweene God and them and ouerthrow the things which the Lord would haue kept sure and stedfast This was odious no maruell then if the earth auenge her selfe of such an impietie by
reason of that lawlesnesse which is in them For as much as the Iewes then had proudly giuen vp themselues to all dissolutenesse of life he sets Gods iust iudgement before them for ioy is then iustly cut off from vs When ioy is iustly cut off from vs. when we know not how to entertaine the benefits of God with thankfulnesse nor know not how to reioyce in him Hee is inforced then to take our delights and pleasures from vs and then to compell vs to mourne and sigh Vers 12. In the citie is left desolation and the gate is smitten with destruction BY an elegant manner of speech hee describeth the destruction of Ierusalē or of many other Cities together The beautie and perfection of Cities The beautie of Cities consists in the multitude of inhabitants they are therefore called deserts when none are left to dwell in them Now the Prophet tauntingly saith that destruction shall dwell in the Citie True it is that some translate the word Shammah Desolation but both the words come all to one sense He makes mention of the gates because a man might perceiue by them whether the Citie were full of people or no for thither they all came and there iustice was administred First then he speakes of the whole Citie in generall and then notes one particular for amplifications sake for albeit Cities be destitute of inhabitants yet some may bee seene at the gates but if they be emptie the desolation must needes be great thorowout the Citie Vers 13 Surely thus shall it bee in the middest of the earth among the people as the shaking of an Oliue tree Chap. 17.6 and as the grapes when the vintage is ended IN as much as this sentence comes in betweene the threathings and the consolation it seemes hee should onely speake to the elect and not to all the people indifferently vnlesse we will say that he describes that scattering whereby the Iewes were diuided as it were into many nations But because this should be too strict and harsh I expound it simplie that some hope is left to the other forelorne nations God in wrath remembers mercie And trulie this prophesie doth indeede properlie belong to Christ through whom it is no maruel if the Gentiles haue some part of the promise of saluation The Prophet hath alreadie vsed this similitude Chapter 17.6 but there he only mentioned the church of the Iewes telling them that a small remnant should still remaine of the holy seed lest the faithfull might thinke the Church vtterlie rooted out For as when an oliue tree is shaken there will alwaies be some left heere and there and likewise grapes vpon the vine so should there remaine an after gathering as it were of the faithfull in that great destruction wherewith the Church should be oppressed But in this place he extends this promise vnto other parts of the world according as they should partake in the same grace by the meanes of Christ Yet he therewithall addes a menace or threatning as if he should say the earth shall be left bare of her Inhabitants euen as trees and vines are of their fruit Vers 14. They shall lift vp their voice they shall shout for the magnificence of the Lord they shall reioyce from the sea HE now goes on and amplifies the consolation which he touched before for as he said in the tenth Chapter vers 22. that of this great multitude there should remaine a little handfull which should couer the whole earth so now he shewes that this small number of the faithfull which shall be left of this great vintage shall reioyce notwithstanding and sound the same so loude that it should be heard vnto the furthest regions This is done by the preaching of the Gospell for as touching the estate of Iudea it seemed to be ouerthrowne in regard that the politique gouernment was abolished warres without and seditions within had so wasted it that it was vnpossible euer to be recouered The rest of the world also was no lesse dumb in vttring these praises of God then deafe in hearing the sound thereof Now because the Iewes were the first fruits of the beleeuers I willingly grant that they be placed in the first rank A Consolation fitting the times of the Churches desolation Hence we gather a singular Consolation to wit that the Lord in a moment can restore his Church vnto a most florishing estate yea and create it of nothing for out of death he drawes life euen as often as it pleaseth him But is it not a wonder and aboue the order of nature that so small a remnant in lifting vp their voyce See vers 16. should be heard so farre off for where few are there is silence and great noise is wont to be where great multitudes are gathered together This then is the worke of God which farre surmounts nature and whatsoeuer facultie else is in man otherwise it seemes the Prophet should contradict himselfe to wit that all Iudea should be wasted and all the world brought to nothing and yet that their crie should be heard euery where This in it selfe is incredible or rather ridiculous if we measure the thing by carnall sense it is therefore as we haue said to be ascribed whollie to the admirable power and worke of God By their crie he not only meanes the voyce of gladnes which is expressed by mirth and reioycing Faith the ground of true ioy but he also comprehends vnder it trust and confidence because they shall freelie boldlie and with a loud voyce publish the praises of the Lord. Now herewithall he admonisheth the faithfull that it is their dutie to cause Gods graces in them to be magnified and not their owne By the Sea Gods mercies must not be concealed it is well enough knowne that the Iewes meane the regions farre off which lie beyond the same Vers 15. Wherefore prayse ye the Lord in the valleys euen the name of the Lord God of Israel in the yles of the sea GOds benefits ought to prouoke vs to giue him thanks which we then testifie when we vtter forth his prayses What thanks shall I render vnto the Lord saith Dauid Psal 116. for all the benefits he hath bestowed vpon me I will euen take the cup of thanksgiuing for his saluation and call vpon his name This order the Prophet keeps in this place for hauing spoken of the restauration of the Church he forthwith exhorts vs to offer the sacrifice of prayse By the valleys he meanes those Countries that are scattered and diuided as it were from the rest for those which are inuironed with mountaines are distinct and seuerall naturallie Thence it is that the inhabitants of the valleys are rude and barbarous because they seldome conuerse with others It is then as if the Prophet should haue said There is no corner of the world be it neuer so obscure and intangled but the praises of God shall be heard there He
hath expressed the God of Israel â—o signifie that all nations should call vpon the name of the true God For though all men haue a certaine knowledge of God and that some seede of religion be rooted in their hearts yet when the question is of worshipping the true God in a right maner it either vanisheth to nothing or else they easilie fall to Idolatrie and superstitions Now the Prophet heere speakes of the true religion which should be spread thorow the world whence yet againe it appeares that he prophesieth of the kingdome of Christ vnder whose reigne the sincere truth was reuealed to forreine and profane nations Vers 16. From the vttermost part of the earth we haue heard prayses euen glory to the iust And I said My leannee my leannesse woe is me the transgressors haue offended yea the transgressors haue grieuouslie offended THis verse containes two sentences which in apperance seeme to crosse one another for the first conteines a ioyfull argument of Gods praises presently he breaks out into lamentations wherein he bewailes the disloyall behauiour of the wicked who made shipwracke of all religion and godlinesse As touching the praises of God wee haue alreadie said that hee can neither bee praised nor called vpon till hee haue made himselfe knowne vnto vs by giuing vs some taste of his goodnesse whereby we may conceiue good hope and assurance of saluation From thence come these sentences of Dauid Lord Psal 6.6 who shall praise thee in the graue In death who shall confesse thee For as long as we onely feele the wrath of God we cannot vtter his praises and therefore when the Prophet saith they shall be heard he giues vs to vnderstand that the Gospell shall be published thorowout the world to the end men may acknowledge God for their Father and wholly giue ouer themselues to set forth his praises It is to be noted that he saith from the ends of the earth because the praises of God were then bounded within Iudea and were not heard farre off but afterward they sounded euerie where When he addes glorie to the iust some take it as belonging to the person of all the faithfull in generall as if the meaning were that God shall be glorified beccause of his iustice Others reade it together thus We haue heard glory giuen to the iust God Those who thinke the Heralds of these praises are called iust doe gather a good sense but they consider not the word glorie or at the least they are constrained to put the word Reioycing in the stead of it Whereas he puts the verbe we haue heard in the preter-perfect tence and not in the future I make no doubt but he meant to reuiue the hearts of the faithful by this consolation to wit We shall againe heare the praises of God for it imports more then if he had said The praises of God shall be heard He also speakes in the first person that hee might comprehend the whole body of the Church and so drawes the faithfull to a more diligent attention We often finde the epithite Iust in the Scripture which he here applies vnto God but it belongs vnto him after another sort then it doth vnto men who are called iust in regard of that righteousnesse which is communicated vnto them for God is called iust by the effects because he is the fountaine of it Let vs now see then the substance of this congratulation and thanksgiuing Where the imputation of Christs righteousnes is felt there must the praises of God needes sound forth to wit we praise this iust God because we haue life and saluation by the imputation of this iustice vnto vs. Where the iustice of God is felt then there must praises and thankes needes follow But how incredible did these things seeme when the Prophet foretold them for the Lord was only knowne and praised in Iudea Their destruction is denounced and then followes the publishing of Gods word and praises which should sound thorowout the world Now how could these things come to passe when the people of God were destroyed Surely we may well conclude that few at that time belieued these prophecies But now that these things are come to passe is it not our duties to admire so great a miracle The Iewes were not onely scattered but almost brought to nothing yet notwithstanding one small sparkle hath been sufficient to giue light to the whole world so as whosoeuer hath been truely inlightened therewith hath made bold and constant profession of the trueth My bowels This place is diuersly expounded for some translate the word Razi Secret others translate Leannesse Those who turne it Secret thinke the Prophet meant that a double secret was reuealed to him to wit that the Lord was purposed to reward the good and to be auenged on the wicked For whilest men looke to the outward appearance and see the wicked haue all they can wish and the godly ouerwhelmed with miseries they are troubled and doubt in themselues whether the matters of this present life are gouerned by the hand of God or whether all things are guided by Fortune But such thoughts are nothing but the seedes of impietie as Salomon shewes Eccles 8.11 This therefore made the Psalmist enter in the sanctuarie of God to consider of this thing rather then to consult with flesh and blood about it Psal 73.17 Now if we follow this interpretation the sense will bee Although the iust seeme to haue lost all their labour yet this secret doe I retaine in my breast that it shal be well with them notwithstanding in the latter end and albeit the wicked thinke to escape yet am I assured they shall not goe scotfree But in regard this subtiltie seemes farre fetched I had rather expound it more simply and seeing the particle of expressing anguish is also by and by added who should let me to thinke but that Isaiah speakes here of the iust or of their reward Others expound it Leannesse as if hee should say I languish and am euen dried vp with sorrow for as the prosperitie and florishing estate of the people did as it were batton him so their miserable and wofull estate was his leannesse For the Prophet here sustaines represents the person of the whole stocke of the Iewes and because the Lord had cut it off hee had iust cause to bewaile the leannesse of it This interpretation hath some probabilitie as I haue said because Isaiah had good cause to lament the diminishing of his people which he saw was at hand And wee know that when the grace of God beganne to be published in all places then the Iewes decreased yea the successors of Abraham were as good as extinguished But let vs see whether the Prophet hath not a further drift then to the reiection of his owne nation so as he rather bewailes the inward euils wherewith he foresaw the Church should be afflicted For we may well affirme that the Hebrew word which others haue
of God A carelesnes rooted in our flesh which begets a contempt of God and of this euerie one of vs hath too wofull experience both in himselfe and in others That the Prophet then might rowse vp those that were drowsie and rocked asleepe in their sinnes he garnisheth his words not as one affecting eloquence to procure credit vnto himselfe but to gaine attention of his hearers to cause the same to sink the deeper into their hearts Thence proceedes all these allusions wherewith these verses are replenished thence flowes this decking of his speech with figures thence is it that these threatnings and terrours are set forth in such varietie of words namely euen to awaken the dull and dead hearts of his auditors Now this doctrine ought to be restrained to the wicked not that the faithfull were exempt from these calamities for they often suffer with others but hauing their recourse vnto God and resting themselues wholly vpon him they are not so appalled but they get the victorie ouer all assaults whatsoeuer But the wicked which despise the iudgements of God and take a raging libertie of sinning to themselues shall alwaies be vexed and terrified without any ease or rest Where he saith the earth shall be shaken it is not meant as though it should be carried out of one place into some other but this as we haue said is to be referred vnto men and it is as if he had said There shall be neither kingdome nor gouernement In a word his meaning is to set forth those changes whereof he spake in the tenth Chapter Now it is not without cause that he saith the earth is laden with iniquitie Our selues the authors of our owne euils for thereby we perceiue that God is neuer displeased with men but wee our selues are the authors and causes of all the euill we indure God is naturally inclined to pitie and compassion and loues vs with a fatherly affection our sinnes are the cause why hee deales roughly with vs and we haue no reason at all to accuse him that smites vs. The Prophet againe tels them that there is no recouerie and some are of opinion that this was spoken to the Iewes whose commonwealth was vtterly abolished so as being scattered here and there they were scacely reputed or held for men of like condition with others But I extend it further to wit that the calamities shall be so great in the world that it should neuer bee restored to his first beautie for men labour tooth and naile to resist aduersities and are foolehardy vpon a false confidence When they haue indured some corrections Men are readie enough to feede themselues with vaine hopes they thinke leaue shall bee giuen them to take breath feeding themselues with a vaine assurance which the Prophet labours to depriue them of to the end their fond hopes might not beguile them It is also to be noted that this generall sentence takes not away the exception which Isaiah spake of before vers 13. Vers 21. And in that day shall the Lord visit the hoste aboue that is on high euen the Kings of the world that are vpon the earth THis place hath troubled many mens heads so as euery one hath descanted vpon it diuersly Some thinke it to be meant of the Sunne and starres others of the diuels which should be punished with the wicked others referre it to the Iewes whom God had beautified with a special priuiledge but I can receiue none of these interpretations The true and naturall sense as I take it is that there are no powers so high that shall be able to free themselues from these scourges of God for let them soare aboue the cloudes yet euen there shall the hand of God reach them as it is said in the Psalme Psal 139. Whither shall I goe from thy presence whither shall I flee from thy Spirit if I goe vp into heauen thou art there if I take the wings of the morning and flie to the vttermost parts of the sea yet thither wilt thou pursue mee For Isaiah calles Kings and Princes the host from aboue by way of similitude and himselfe so expounds it cleerely when he addes Vpon the kings of the earth For I am not of the mind that the words should bee seuered as if hee spake of diuers things but it is rather the repetition of the same thing againe so as the latter expounds the former vnlesse any had rather expound it thus He will come in visitation vpon the kingdomes of the earth yea euen vpon them which seeme the highest exalted aboue the common condition of men Some are so aduanced aboue others that they seeme petty Gods rather then men Now the word visit must bee referred to the punishment as it appeares sufficiently by the text Vers 22. And they shall be gathered together as the prisoners in the pit and they shall bee shut vp in the prison and after many daies shall they bee visited HEe continues on his purpose in the beginning of the verse vsing a phrase of speech by way of similitude for all were not prisoners but the Lord brought them all into seruitude as if one should keepe his enemies in safe custodie which he had subdued The Prophet brings in the Lord then like a Conquerour which holds his enemies in prison For men are wont to lay them fast whom they haue taken We know that men flee the presence of God despise him all the while he spares or giues thē any truce for this cause Isaiah saith that they shall be shut vp in prison by heapes that so their reioycing in their multitudes might cease Where he saith they shall be visited after many dayes we are not to take it simplie as a promise but as a threatning also included vnder it and that in this sense O ye Iewes you haue a long time dallied with your God by your rebellion and haue prolonged your trading in sinne too long so God will now prolong his chastisements till he haue in the end brought you though very late to a sight of your misdeeds And this course we see the Iudges of the earth often take with malefactors with whom they are displeased they admit thē not to their presence the first day but humble them first by throwing them into stinking dungeons Simile and into miserie that they may thereby breake the pride of their hearts God is said to visit the world two waies But God is said to visit the world two waies first in punishing the wicked secondly when after some chastisements he shewes his elect some tokens of his fatherlie kindnes The word visit in this place is taken To behold and thus the Prophet mitigates the rigor of his menace or threatning For the hearts of the faithfull in these cases haue need of comfort lest they should quaile and be discouraged The cause why the Prophets are wont so often to mingle consolations with their denunciatiōs in regard of
of slaughter They thinke then that the Gentiles are called to the banquet the Iewes being made their pray as if the Lord should say I haue prepared a goodly banquet for the Gentiles to wit the Romans shall sacke and spoile the Iewes But as I thinke this sense cannot stand neither shall there neede any long refutation when I shall haue acquainted you with the true meaning Others expound it as if Isaiah should speake of Gods wrath thus The Lord will make a feast to all people he will make them drinke the cup of his wrath till they be drunken therewith But the Prophet meant nothing lesse for he goes on still to set forth the grace of God which should be manifested at the comming of Christ Vsing the verie same similitude with that in the 22. Psalme vers 26. where Dauid describes the Kingdome of Christ saying that the poore as well as the rich shall partake of this banquet and shall eate their fill by which hee signifies that no nation shall be exempt from hauing part in this benefit At the first The Iewes were first feasted alone it seemed that the Lord onely feasted the Iewes because they alone were his adopted people and entertained at this banquet as those of his owne houshold but now he accepts of the Gentiles also But now the Gentiles are partakers thereof with them and sheds forth his graces vpon all nations There is here then a close opposition when he saith to all people for formerlie he was knowne but to one nation The feast of fat things is to be vnderstood of fat beasts Some translate the word Shemanim lees or dregs but very improperlie for by this word he meanes old wines which we commonlie call old store which are better then ordinarie but speciallie in the East where they beare their age best He calles the liquors wherein no lees appeere neate and fined wines To be short it appeares sufficientlie that neither Iewes nor Gentiles are threatned in this place but that both of them rather are inuited to a goodly banket This may the better be vnderstood by the words of Christ himselfe where he compares the kingdome of heauen to a Mariage feast which the King prepared for his sonne Math. 22.2 vnto which all were indifferentlie called because they which were bidden before would not come For mine owne part I make no question but Isaiah speakes here of the preaching of the Gospell Therefore in as much as the doctrine thereof came from the mountaine of Zion he saith that all nations shall come to feast there for when God offred the heauenly food wherewith mens soules are fed vnto all the world it was as if he had erected a table for all commers The Lord now dayly inuiteth vs to fill and inrich our soules with all good things and to that end he raiseth vp faithfull teachers by whose ministrie he prepares his dainties for vs and withall giues force and power to his word that we might be replenished and satisfied As touching the word Mountaine albeit Gods messengers come not from Mount Zion to giue vs food yet by this word we are to vnderstand the Church out of which none can partake of these benefits for such dainties are not to be found in the streets nor hie waies this table is not spread euery where neither doth euery place afford vs this banket The Church is the place then where we must come to keepe this feast Now the Prophet notes this mountaine especiallie in regard God was there worshipped no where else yea both these reuelations as also the Gospell came from thence Whereas he saith this banket shall be sumptuous and royallie furnished it appertaines to the praise of the doctrine of the Gospell for it is a spirituall food to nourish and refresh our soules yea so wholesome and excellent that we neede seeke no further Vers 7. And he will destroy in this mountaine the couering that couereth all people and the vaile that is spread ouer all nations THe interpreters also varie vpō this place for some by the word couering vnderstand the shame wherewith the faithfull are so couered in this world that the glorie of God seemes not to shine in them as if he should say Albeit the faithfull be ouerwhelmed with many disgraces yet the Lord will deliuer them from them all and make their estate glorious I let passe other expositions but the true meaning as I thinke is that the Lord here promiseth to take away that vaile which held them in ignorance and blindnes These obscurities then were scattered and driuen away by the light of the Gospel The light of the Gospell scatters the darknes of ignorance Now he saith that this shall be done in the mountaine of Zion whence the light of the word in very deede shined thorowout the world as wee haue seene heretofore Chap. 2.3 This text then must be referred to the kingdome of Christ Mal. 4.2 Christ the Sunne of righteousnes for the light shined not vpon all men till Christ the sunne of righteousnes arose who tooke away all vailes couerings and wrappings Here we haue then another commendation or praise of the Gospell to wit that all darknes shall be dispersed by the light thereof yea and all vailes of error shall be taken from our eyes Whence it followes that we are enwrapped and blinded with darknes of ignorance till we be inlightened with the doctrine of the Gospell We remaine in darknes and in the shadow of death till the light of the Gospell shines vpon vs. which only is of force to giue both light and life and perfectlie to frame vs new This place also confirmes the calling of vs Gentiles for the Iewes are not only bidden to this banquet but all nations who before were ouerwhelmed as it were in all maner of errors and superstitions Vers 8. He will destroy death for euer and the Lord will wipe away the teares from all faces and the rebuke of his people will he take away out of the earth for the Lord hath spoken it THe Prophet goes on still with the matter in hand for in summe he promiseth that there shal be perfect felicitie vnder the kingdome of Christ And the better to expresse it he vseth many figures very fitting and agreeable for his present purpose Wherein true happines consists True felicitie stands not in earthlie nor transitorie things but in that which can not be taken from vs by death for in the chiefest delights the pleasure thereof is much diminished because they can not last always He ioines two things together then which make happines full and compleate first that a man may liue euer for it is a miserable thing for them to die which otherwise were once happie for a time secondly that this life be ioined with ioy for without that death seemes better then a life full of trouble calamities Further he ads that all rebuke being taken away this life
not here of the cause of saluation neither yet what men are by nature but what God makes them to be by grace and what Citizens he meant to haue in his Church for of wolfes he can make lambs as we haue seene in the 11. Chapter But whilest we liue in this world we are alwaies farre off from that perfection which God requires and therefore we ought dayly to aime still vnto it but the Lord esteems vs only according to that good worke which he hath begun in vs The Lord accounts of vs according to that which himselfe hath wrought in vs. and accounts vs iust after he hath once brought vs into the paths of iustice For when he hath begun to correct and change our hypocrisie he doth therewithall call vs faithfull and vpright Vers 3. * Or It is an assured thought thou wilt keepe peace peace I say for they trusted in thee By an assured purpose thou wilt preserue perfit peace because they trusted in thee BEcause the Hebrue word Ieiser signifies a thing made created or a thought some translate thus Thou wilt keepe peace with an assured foundation as if the Prophet meant that those who continue constant in the tempests of this world because they rest vpon God shall alwaies continue in safetie Others turne it Thou wilt keepe peace by an assured purpose which comes almost to the same sense to wit that those who haue fixed their hearts vpon God alone shall be happie and blessed at the last For God promiseth not to be the protector of his Saincts further then they quietlie rest vpon his good pleasure without wauering But because the Prophet in one word saith It is a stable or stedfast decree let the readers consider if this be not more fitlie applied vnto God so as the sense will be The peace of the Church is built vpon the eternall and immutable counsell of God For the very principall point is that the faithfull stay themselues vpon this heauenlie decree lest they should be shaken by so many changes as dayly fall out in the world It is sure that wee ought alwaies to hope stedfastlie in God to the end wee may euermore feele his faithfulnes in keeping vs it is requisite also that the faithfull be neuer turned aside for any doubtfull or perplexed accident but ought to stick close to God only notwithstanding the fittest sense and that which agrees best with the Prophets words is that God hath purposed by an assured and immutable decree that all those which hope in him shall enioy euerlasting peace For if this stedfast purpose should be taken for the setled constancie of the faithfull it were in vaine for the Prophet to adde that reason to his speech which followeth for they trusted in thee Againe both kinds of speech would be improper to say that a cōtinuall peace should be forethought of in the conceit But this agrees very well that God will neuer deceiue vs of our hope when we trust in him Why Because he hath decreed to keepe vs for euer Wence it followes that seeing the Church depends not vpon the brittle estate of the world it is not therefore shaken nor tossed vp and downe by the sundrie changes which fall out euery day but is stayed vpon a rock firme and immoueable to wit the constant decree of God so as it can neuer be moued And thus as I take it here is a close opposition betweene the setled purpose of God and our vnsetled and wauering thoughts A close opposition betweene Gods setled purpose and our wauering thoghts for it happens euer and anon that any new assault driues our thoughts hither and thither yea there is not the least change which brings not his doubtings with it It is good therefore wee should hold this principle to wit that we doe amisse to measure Gods immutable counsell by our tottering deuices for it is said as we shall see Chap. 55. That as farre as the heauens are higher then the earth so much higher are my thoughts from yours O yee house of Israel saith the Lord. First then let vs hold this for certaine that our saluation is not subiect to change because the counsell of God remaineth sure Our saluatiō not subiect to change because the counsell of God remains sure Therefore it is the Prophet repeates it Thou wilt keepe peace peace I say thereby shewing that it shall continue and last for euer Now by the word peace he not onely meanes peace of conscience By peace is meant both inward and outward felicitie but all kinde of felicitie as if hee should say Gods grace alone shall suffice to maintaine you in all happinesse and prosperitie Vers 4. Trust in the Lord for euer for in the Lord God is strength for euermore SOme reade the second member of the verse Hope in the strong God Lord of the worlds but in regard the word Tsur is not alwaies put for an epithite but signifies Strength I reiect that exposition because it is constrained neither sutes it to the matter in hand as we shall see anon There is also as little stedfastnesse in their curiositie who from hence would proue the Diuinitie of Christ as if the Prophet should say The Lord Iehouah is in the Lord Iah For Isaiah hath put the name of God twice onely to amplifie his power He therefore exhorts the people to repose themselues vpon God first then he laid downe doctrine and in this verse hee comes to exhortation Doctrine laid downe in the 3. vers in this he comes to exhortation Doctrine exhortation must goe together For it were in vaine to tell vs our peace is in the hand of God and that he will faithfully keepe it vnlesse after such instructions doctrines we were stirred vp and prouoked to haue our parts therein by exhortations Now he not onely wils vs to hope but to perseuere in it this sentence therefore belongs properly to the faithfull who haue alreadie learned what it is to hope in God And yet they haue neede to be daily confirmed because they are weake and readie oftentimes to slip according to the sundrie occasions of distrust with which they haue to fight He commands vs not barely to trust in the Lord then but that we perseuere constantly in hope and assurance for euer The reason which he addes likewise is to be noted to wit that as Gods power We must not onely trust but it must continue for euer Our faith ought to answer Gods power which is the obiect of faith indures for euer so our faith should still looke to this perpetuitie For when the Prophet speakes of the power and strength of God he meanes not any idle power but such as is effectuall and operatiue shewing and manifesting it selfe really in vs following and bringing to a good end that which it hath begun We must alwaies fixe the eyes of our faith vpon Gods nature And yet this doctrine hath a further scope
will haue both of them as good reason is he should And hereunto appertaines that Commandement Thou shalt loue the Lord thy God with all thine heart and with all thy soule and with all thy strength Matth. 22.37 The Prophet teacheth then that all the faculties of his soule were bent and led him to seeke and desire the Lord. Others take this word spirit for the regenerate part and thus by the soule they vnderstand the naturall man and by the spirit the grace of God which is supernaturall But this cannot stand for the naturall man neuer seekes vnto God yea and we know by experience what strife wee haue in our selues when we aspire vnto God as also with what great difficulty we wind our selues out of this repugnancie This interpretation then needs no long refutation seeing it manifestly crosseth the very text of holy Scripture Moreouer it sufficiently appeares by many places that these words Spirit and Soule import as much as vnderstanding and heart By night the holy Ghost often meanes aduersities which are compared vnto darknes and obscuritie But in this place I expound it a little otherwise In what sense the word night is taken in this place as if the Prophet should say There is no time so vnfitting and inconuenient which I take not to call vpon thee and to seeke vnto thee This exposition differs not much from the first yet it is somewhat more generall for the night seemes to be ordeined for rest in which all the desires and trauels of men cease Where is the practise of this dutie become in these dayes See Psal 119.55 62. so as there is little difference betweene sleepe and death But when it was time to take rest and to be quiet then the Prophet saith he awaked to seeke GOD so as no occasion could hinder him from it The meaning whereof is not as if those which sleepe can haue any setled or stable thoughts but sleepe it selfe being a part of our course whilst we seeke God though we lie as in a trance without vttering any word yet then we may be said to praise him by faith and hope But the Prophet speakes not of sleepe here properlie but rather by way of similitude as it further appeares plainely by the member following where the morning is opposed to the night and thus he notes out a continuall course In the next place we are to consider of the reason which he yeelds of his so doing when he saith that the Inhabitants of the earth shall learne righteousnes by the iudgements of God signifying thereby that men are instructed and taught to feare God by his rods wherewith he smites them For in prosperitie they forget him Psal 73. so as their eyes stand out for fatnes they reioyce and keepe a coyle and can not abide to be brought into any good order The Lord therefore is faine to represse their pride and to teach them how to bow vnder his hand Lastly the Propâ—et here confesseth that himselfe the rest of the faithfull were prepared by the corrections of the Almightie to kisse the rod and to submit themselues to his gouernment and to put themselues vnder his protection for vnlesse the Lord maintaine his owne right and authoritie ouer vs with an out-stretched arme none of vs all will willinglie frame our minds aright to do him seruice Vers 10. Let mercie be shewed to the wicked yet he will not learne righteousnes in the land of vprightnes he will doe wickedlie and will not behold the Maiestie of the Lord. THe Prophet opposeth this sentence to the former for he had said that when the faithfull are afflicted or see others in the like case that they cease not for all that to rest in the assurance of Gods fauour and to hope constantlie in his help Now on the contrarie he saith that the wicked can not be brought to loue God albeit he labour to draw and knit them vnto him by all sorts of his benefits nay rather they become the worse although he shew himselfe most gracious towards them It may seeme then at the first blush that this verse should be contrarie to the former for it was there said that the iustice of God is knowne vpon earth euen then whilst he himselfe shewes that he is Iudge of the world and executes vengeance vpon the iniquities of men The wicked are bettered neither by corrections nor benefits But here he saith that the wicked can not be allured nor drawne by any meanes to serue God and so farre is it off that they are any thing the better for the stripes which they receiue that they waxe worse and worse and that whilst he lades theÌ„ dayly with his benefits for it is out of controuersie that all make not a right vse of afflictions Exod. 7.13 What vse I pray you made Pharaoh of the plagues wherewith God smote him did not the blowes which he felt make his heart the more hard But howsoeuer he spake generallie of the inhabitants of the earth before yet he only and properlie meant Gods elect I denie not but this benefit redounds sometime to hypocrites also to wit that they are now and then touched with the feeling of Gods Maiestie yea and they are often restrained from breaking out euen for feare of the whip Notwithstanding because the Prophet here describes the fruites of true repentance it must needs be that he should only meane the children of God when he speakes of the inhabitants of the earth Now some reade this verse by an interrogation thus Shall the wicked obteine fauor or Wherefore should the wicked obteine fauor As if the Prophet meant to say that they were vnworthie to taste of Gods mercie But for mine owne part I rather thinke that the wicked will neuer be taught to do well albeit God should allure them thereunto by powring out all his benefits vpon them The Prophet therefore here restraines that which he said before in generall termes And when he saith that they do wickedlie in the land of vprightnes he therein further amplifies the vnworthines of this ingratitude It was enough and too much that they had alreadie abused Gods benefits and made themselues more obstinate thereby but they made their sinne aboue measure sinfull when they dealt thus wickedlie in the land which God had hallowed Now he speakes only of Iudea albeit wee may also applie it to other Countries wherein God is now worshipped But at that time Isaiah could giue this title to none other because there was no knowledge of God but in Iudea For this cause he calles Iudea the land of vprightnes and thus I interpret it because the Prophet vseth the word Necochoth which is of the femenin gender and can no way be referred to men This land was adorned with this title in regard the law was in force there and for that the people were the peculiar chosen of God therfore the Prophet addes this to aggrauate the peoples vnthankfulnes
as hath been said For their exposition is farre wide from the naturall sense who extend it generallie to all the world because in what place soeuer we liue God maintaines vs vpon this condition that we behaue our selues vprightlie towards all The Lord indeed hath now caused his kingdome to spread into all places How farre this land of vprightnes may now be said to extend it selfe the land of vprightnes therefore is wheresoeuer his name is called vpon and thus we deserue a double condemnation if wee yeeld not testimonies of true thankfulnes by giuing our selues to pietie good works wheÌ„ God pâ—ouokes vs therunto by so many of his benefits Where he addes that the reprobates shall see the maiestie of God it is not to lessen the fault but rather to augment and increase it for it is a foolish and wicked ingratitude in men to bee carelesse of Gods glory which plainly shines before their eyes The wicked then are no way excusable for although God proclaime his name diuers waies yet in this so cleere a sunshine they see nothing Questionlesse there want not euident signes at all times by which the Lord manifests both his glory and greatnesse but their number is very small who take it to heart as we haue seene before Chap. 5.19 The Lord not onely sets forth his maiestie and glory by his ordinarie workes in nature but also by certaine signes and worthy documents wherein hee fully instructs vs as touching his iustice wisdome and goodnesse The wicked shut their eyes at it and perceiue it not albeit they be very quicke and sharpe sighted in other matters This frowardnesse and peruersitie the Prophet now reproues Others thinke hee threatens the reprobates here as if they were vnworthy to behold the workes of God Which although it be true yet seeing this member is ioyned to the rest the Prophet still reproues the sottishnesse of those who are so farre off from making benefit of the workes of God that rather they become the more senselesse by them For which cause it should not seeme strange vnto vs at this day if there be few which come to repentance albeit Gods iustice manifests it selfe so diuersly for infidelitie is alwaies blinde when it should behold the workes of God Infidelitie alwaies blind when it should behold the workes of God Vers 11. O Lord they will not behold thine high hand but they shall see it and be confounded with the zeale of thy people and the fire of thine enemies shall deuoure them THis is an exposition of the former sentence for hee enters into no new discourse but expounds that at large which he had said before in few words He said in the other verse that the wicked would not behold the maiestie of the Lord now he shewes that this magnificence of the Lord is the same which appeares in his workes For the Prophet sends vs not to the hidden maiestie of God which wee cannot behold with our eyes but brings vs to his workes which hee here represents by a figure vnder this word hand Well he accuseth the wicked once againe shewing that they haue nothing to alleage for their defence neither can they couer themselues vnder any pretence of ignorance for albeit they were starke blind yet was the hand of God made manifest enough so as nothing could hinder them from seeing of it but their owne grosse vnthankfulnesse or rather wilfull sottishnesse For many haue skill enough to pleade ignorance affirming that they perceiue not these workes but hee telles such that God hand is stretched forth not onely in such wise that it may be discerned of a small number but also farre and neere They shall see it and be confounded He makes it very apparent that this beholding is not the same whereof he spake before when hee said that the wicked saw not the maiestie of the Lord for they saw it well enough but they regarded it not Notwithstanding at the last they shall see it although too late and to their great disaduantage For hauing a long time abused the patience of God in shewing themselues obstinate and rebellious God may well suffer the wicked to take their swinge for a while but in the end hee paies them home Heb. 12.17 they shall be constrained in the end to take knowledge of his iudgements Thus albeit Caine Esau and the like who repented their sinnes too late fled from Gods presence yet in despight of their teeth they were made both to see and feele that he was their Iudge Gen. 4.13 and 27.38 Thus he often drawes some remorse as it were euen from those that despise him to the end he might cause his power to shine cleerely but such apprehensions bring them no profit at all The Prophet then so threatens the wicked whose blindnesse hee hath rebuked that he therewithall takes from them all pretext of ignorance plainely telling them that the time shall come wherein they shall know with whom they haue to doe and shall then well perceiue that this maiestie and high hand of God which they reiected made light of ought not in any sort to bee contemned For they ouerflow in all riot and dissolution with their eyes shut they flout and mocke thinking God will neuer call them to iudgement yea which more is the miseries and afflictions of the faithfull are things wherein they take great delight Thus they looke vpon vs with disdaine as if they were out of all danger hardening their hearts more more but in the end they shall know that the seruants of God haue not serued him in vaine Now that hee might the better shew that this beholding of God should not onely be vnprofitable but also hurtfull to the wicked he saith that they shall be confounded when they shall see the blessing of God vpon his people wherein they shall haue neither part nor portion In the next place he further augments the sharpnesse of the punishment in regard that these vngodly ones shall not onely be consumed with enuie when they shall see the children of God deliuered from these miseries and exalted into glory but they shall also be stricken with no lesse an euill to wit the fire of the enemies shall deuoure them The zeale of the people then in this place signifies the indignation wherewith the reprobates shall bee inflamed when they shall compare the condition of the faithfull with theirs Hee calles that the fire of the enemies wherewith God consumes his aduersaries taking this word fire for Gods vengeance for it must not be taken here for that visible fire wherewith things are consumed in this world neither yet for lightning onely but by a figure it is taken for a cruell torment for so by this word the holy Ghost is wont often to note out the extreme wrath of the Lord. Yet I denie not but the Prophet alludes to the destruction of Sodome and Gomorah Gen. 19.24 Deus 32.22 Iob 20.26 22.20 Vers 12. Lord
while the Prophet shewes that neither his force nor fraude shall be able to let the Lord from destroying both him and his kingdome Furthermore it is not to be doubted but as he here speakes of Satan himselfe so likewise of all his imps Satans imps and instruments by whom he gouerns his kingdome and molests the Church of God Let it be granted that this kingdome be furnished with infinite policies and also with an inuincible power yet shall the Lord easily bring them all to nought Which that we may the better conceiue the Prophet opposeth against them the mightie and sharp sword of the Lord by which it will be no masterie for him to slay his enemie how strong or subtile soeuer he be We are to make account then that we shall euer haue to deale against Satan The Church assailed on euery side with mightie and subtile enemies who like a roaring Lion seekes about whom he may deuoure and the world on the other side being like a Sea in which we are floting vp and downe wherein euery moment diuers monsters assaile vs indeuouring to sinke our ship and to cast vs away neither is there any force left vs by which we may resist them vnlesse the Lord be our helpe And therefore by this description the Prophet meant to set before vs the dangerous estate in which we stand seeing we haue on euery side so many strong and furious enemies being also full of fraud In regard whereof wee should be put to our shifts and vtterly vndone if God preuented them not by opposing his inuincible power against them for our defence Nothing but Gods sword is able to subdue Satans kingdome For this wretched Kingdome of Satan can neuer bee destroied but by the sword of the Lord. But wee are to obserue what he saith in the beginning of the verse to wit In that day For thereby he meanes that God permits Satan to vphold and continue his Kingdome for a time but so that it shall downe in the end as Saint Paul saith Rom 16.20 The Lord will shortly tread downe Satan vnder your feete And thus by this promise wee see Our warfare is not yet accomplished that the time of our warfare is not yet accomplished but that we must fight valiantly till this enemie be wholly subdued who yet will neuer cease to assaile vs as long as we liue albeit he hath bin put to the worst an hundred times Let vs arme our selues then to wage battell with him continually and to beare off the violent blowes wherewith hee will try whether our armour be of proofe or no but that we may not be discouraged let vs alwaies cast the eye of our faith to this day in which all his forces shall be dasht in peeces The epithites wherewith he sets out this Leuiathan in part notes his cunning and subtile policies also in part his open crueltie and thus he lets vs see that his strength is vnable to be matched or ouercome For the word Beriach signifies a bolt or stake of yron vnder which the Prophet by a figure meant to note out a piercing power either in regard of the venomous biting or the violence of Satan The second is drawne from the verbe Akal which signifies to ouerthrow and is to be referred to his ouerthwart and crooked bowings and turnings Vers 2. In that day sing of the vineyard of * Or to the red vine red wine NOw he shewes that all this shall be done for the saluation of the Church Why so Because the Lord prouides for the safetie of all such as he hath once vouchsafed to receiue vnder his protection That the Church then may inioy a sure estate Satan with all his retinue shall be brought to nought And hitherunto tend all the administrations of Gods vengeance vpon his enemies namely to shew that hee hath care of his Church Now albeit the Prophet expresseth not the word Church in this place yet it is euident enough that it is she to whose heart the Lord speakes on this gracious manner Nay this figuratiue manner of speech hath greater emphasis in it then if he had in plaine words called them the people of Israel for in as much as the excellencie of a vine This word Vine hath great emphasis in this place consists chiefly in the placing and planting of it and also depends vpon the continuall dressing of it if the Church be Gods vine we thence gather that she cannot florish but by the continuall course of his daily fauour and blessing vpon her By this similitude hee also expresseth what singular loue and affection the Lord beares vnto her as we haue more fully declared in the fifth Chapter Now he calles it a red vine that is to say very excellent For red wine in the Scriptures signifies excellencie if wee consider other places thereof well Now he saith that this song shall be sung in that day in regard that for a time the Church should bee miserably wasted so as it should become like vnto a desert or a place vntilled But therewithall hee foretels that after this waste she shall be restored and filled with such plentie of excellent fruit that she shall haue ample occasion to sing for ioy Vers 3. * Or I am the Lord that keepes it I the Lord doe keepe it I will water it euerie moment lest anie assaile I will keepe it night and day IN this verse the Lord shewes what care he hath for this vine and what diligence hee vseth in dressing and keeping of it As if he should say I omit no care nor paines that belongs to a good master of a familie who prouidently prouides all things fit for his houshold in due season Now hee not onely shewes what hee will doe when the time of ioy and gladnesse shall come but he also tels what benefits the Iewes had receiued from his hands before that so they might be put in the better hope for the time to come But in the mean while we must supply a close opposition here of the time which is betweene these two for God seemed vtterly to neglect his Church and that in such wise as it became like a desert And hence it was that the vineyard of the Lord was so spoiled and wasted to wit because the Lord left it for a time and gaue it vp as a pray into his enemies hands Whence we gather Our welfare soone decaies if God doe but a little withdraw his hand that our welfare will soone decay if the Lord doe neuer so little withdraw himselfe from vs as on the contrarie that all shall goe well with vs as long as he assists vs. Now he mentions two points wherein the Lord will shew his diligence to wit hee will water his vine continually and will also inclose and watch it that it be not ouerrunne by theeues or wild beasts but may be preserued from all discommodities These two things are chiefly to bee looked
for them at euerie turning who will not walke in the paths which God shewes them for either they shall fall and bee broken before all men or themselues by priuie wiles shall intrap their owne feete in the snare Vers 14. Wherefore heare the word of the Lord yee scornefull men that rule this people which is at Ierusalem HEe further amplifies that sharpe reprehension which he vsed before and withall addes a consolation to reuiue the hearts of the faithfull For as on the one side hee threatens the wicked with destruction so yet on the other side he leaues matter of consolation for the faithfull assuring thē that their saluation is deere and pretious to God Now by the word mockers hee meanes those that were wittie and malicious who by their wilie deuices thought to escape the iudgements of God for the verbe Luts from whence this word mockers is deriued signifies to cauill and to mocke Now he speakes not here to common persons but to the Princes and Magistrates who thought themselues wiser and more prudent then those that were vnder their gouernment But they imployed this dexteritie of wit in deuising how they might play mocke holy day with God It is not for nought thē that the Prophet doth tauntingly accuse them in calling them scorners As if hee should say You thinke you haue such deepe deuices in your heads that you can circumuent the Lord but he will not take it at your hands Surely the greatest conflicts which the Prophets had were against the rulers of the people for howsoeuer all estates were horribly corrupted yet they being swollen with a false conceit of their owne wisdome were the most obstinate and vntractable of all others This is to be seene at all times almost for albeit the common people be caried away with a violent brutishnesse yet doe they not ouerflow into such impietie as the great ones Courtiers such other subtile heads do who thinke to goe beyond all men in finenesse of wit The Ministers of Gods word then had need to arme themselues with the sword of the Spirit principally against such subtile enemies for there are none so dāgerous that not onely hurt themselues but leade others also by their example to become scoffers and despisers And for the most part they dazle the eyes of the meaner sort by means of their authoritie and great titles Is it not a fearefull and prodigious thing thinke you whē the gouernors of the church are not onely blind but also labour to put out the eyes of others and imbolden them to despise God to contemne his holy word and to rent it in peeces with their iests yea when they imploy the vttermost of their wits and skill to ouerthrow true religion But we ought to bend our forces against such kinde of men and that according to the Prophets example in this place and not to be outfaced in this fight whatsoeuer they can say or doe vnto vs. And himselfe shewes how such scorners should be vsed that is not much to trouble our heads in deuising how to instruct them for teaching wil doe them little good but wee ought to rebuke them sharply and to terrifie them with Gods iudgements The greatnesse of the offence is augmented in regard such had place in Gods sanctuarie and thereby infected his chosen people with their vile behauiour Vers 15. But yee haue said We haue made a couenant with death and with hell are wee at agreement though a scourge runne ouer and passe thorow it shall not come at vs for we haue made falshood our refuge and vnder vanity are we hid HEre the Prophet addes the reason wherefore he called them mockers namely because they had cast off all feare of God And hee shewes how they made themselues beleeue that of all men they should neuer be punished for their transgressions so as they grew the more brasen faced And as if this had been a sufficient warrant for them they gaue themselues the more freely to doe euill and without any feare pursued whatsoeuer their lusts led them vnto And this is it that he meanes by their couenant with hell and with death for they audaciously scorned all the threatnings and plagues of God because they tooke themselues to be out of his gunshot By the word Kozeh he signifies that which he said touching the word Berith which signifies a couenant for he repeates one thing twice This word Kozeh which signifies vision is as much as wee vse to say To vnderstand and it seemes there is a secret opposition in this place betweene the visions of the Prophets and those cunning deuices which these wilie ellowes delighted in But yet in the meane while it is certaine that these fine heads neuer came so far as to brag thus and to vtter such words indeed for that had been too ridiculous and little children might haue laughed at them Moreouer they alwaies studied doubtlesse how to get themselues all the credit they could among the people albeit they despised God reiected al holesome admonitiōs they would not be so grosse then to confesse that they made falshood their refuge But the Prophet obserued their affections and outward practise and not their faire shewes and considered what was in their hearts by their deeds not by their words Now because men are wont to please themselues in their vices and with brasen faces in despising Gods threatnings it proues by their practise that they haue made a couenant with death which they nothing feare though God terrifie them with it therefore the Prophet in generall reproues this carnall confidence which makes men forget the remembrance of God and his iudgements whereby they wittinglie deceiue themselues as if they were able to escape his hands But especiallie he closeth with these Lucianists Lucianists and mock-Gods who thinke they are in nothing so wise as in deriding of God and the more they would couer their villanie the louder the Prophet cries out with open mouth against them as if out of some darke corner he should draw all their deepe and desperat thoughts into the light After this sort I pray you behold the wit the cunning and subtletie of these wise men of the world who being inuironed with miseries and ruine on euery side do yet thinke themselues hidden in safetie Are they not well worthie therefore to seeke their saluation in lies seeing they despise the saluation of God which themselues scorne and deride Indeed they couer their practises with cunning deceits and vnder goodly pretexts and in the meane while take them for nothing lesse then lies but whatsoeuer they imagin the Prophet hits the naile on the head as we say and calles them by their names A double Simile As touching this clause of a scourge running ouer the Prophet vnder those words comprehends two similitudes For first he compares the afflictions and calamities wherewith God chastiseth the wickednesses of the world to a scourge and then resembles the same
to a deluge in regard of the violence and vehemencie therof Now these scoffers thought themselues cock-sure in regard of being hurt by any such tempests how sharp or furious soeuer they were and made full account to escape albeit they ouerranne the whole land prouided that they were fortified with falshood and with vanitie before hand They could not but see what iudgements and calamities men are subiect vnto but because they beheld not Gods hand in them nor considered his prouidence but imputed whatsoeuer fell out to blind fortune therefore they sought remedies and leaning-stocks whereby they might secure themselues and keepe back these scourges farre off from them Vers 16. Therefore thus saith the Lord God Behold I will lay in Zion a stone a tried stone a pretious corner stone a sure foundation He that beleeueth shall not make hast NOw Isaiah comforts the faithfull and threatens the wicked with their iust and deserued perdition First he sets downe the consolation which concerned the faithfull who were then in stead of a May-game to these Gallants For we see how the wicked are not ashamed at this day to deride our simplicitie holding vs no better then idiots that in the middest of so many troubles and bitter persecutions wee still hope notwithstanding that God will turne all to the best for vs. The Prophet soares vp and relieues the hearts of the good with this consolation then against the insolencie of the reprobate to the end they might goe on cheerefullie and boldlie contemning all their flouts mocks and might also be assured that their hope should not be in vaine The word demonstratiue Behold is put heere for the greater assurance of the matter as if he should say Albeit the vnbeleeuers make no reckning of my words nor giue any credit vnto them yet will I be as good as my promise for all that The pronoune I is also of great weight for the further confirmation of the prophesie Now for the words first Bochan is put by way of an epithite with the word stone and signifies Of proofe and may be taken as well in the actiue signification as in the passiue or for a stone vpon which the whole building is to be framed and ordered as to his rule of for a tried stone But the first exposition seemes to agree best and the proprietie of the Hebrew tongue requires that we interpret it rather in the actiue signification He calles it a tried stone then in regard of his effect because the whole building was to be squared and fitted vpon this stone otherwise of necessitie the whole house must sinke The word corner which he addes to it signifies that it beares vp all the weight of the building and by this title which is also giuen him in Psal 118.22 his power and vertue is recommended vnto vs. Lastly he calles it a foundation or if we may so speake a foundation fundamentall thus proceeding by little and little and as it were by degrees to the cōmendation of this stone For he shewes that it is not a common stone or such a one as is taken out of many which serue in the building but that it is a rare and excellent one euen such an one as beares vp all the weight thereof It is a stone then yet so as it filles the whole corner and is so the corner stone that the whole building is laid vpon it For as no man can lay any other foundation 1 Cor. 3.11 so must all the Church her members rest and be built vpon it only Some translate the second part of the verse as if it were an exhortation Let not him that beleeues make hast but I rather take it in the future tence in regard it agrees best both with the scope of the text as also because it is approued of by the authoritie of S. Paul I denie not but the Apostles followed the Greeke translation and in vsing their libertie were content to giue the sense of the place without looking curiouslie to the words but they haue in nothing altered the sense but haue rather truely and naturallie deliuered the same respecting the drift to which it was rightlie applied As often then as they alleadge a text out of the old testament they diligentlie retaine both the end and vse of it The Apostle alleadging this prophesie translated it according to the Greeke Who soeuer beleeueth shall not be confounded Rom. 9.33 which agrees with the Prophet for questionles his meaning was to say That he which beleeues ought to be quiet and still so as to desire nothing besides neither wauering in vncertentie nor yet hasting to seeke out new remedies but shall fullie content himselfe in his faith only The translation is proper then as you see in regard the word to hast notes out feruencie or trembling In a word A commendation of faith in regard of her effect the Prophet meant to cōmend faith by this inestimable fruite because in it we find assured rest and quiet Whence it followes that we shall alwaies be in vnquietnes and vexation of mind vntill such time as we haue attained it for no other hauen remaines for vs to harbor in in safetie No peace without that faith which is grounded vpon the truth of God but the truth of God vpon which if our faith be firmely setled we shall find it the only meanes to set vs in rest and tranquillitie of mind The same Apostle in another place describes vnto vs the fruite of this faith where he saith That being iustified thereby wee haue peace with GOD Rom. 5.1 Christ is this corner stone Mat. 21.24 Act. 4.11 Rom. 9.33 1. Pet. 2.6 Now the Apostles and Euangelists shew that this stone is Christ himselfe for when he was sent into the world the Church was then truely built and setled For first all the promises had their stedfastnes in him secondly mens saluation resteth vpon him alone Take away Iesus Christ then and the Church by and by falles and goes to ruine It is euident by the very text it selfe therefore that this is to be referred vnto Christ without whom we haue no assurance of saluation but shall be in danger of vtter ruine euer and anon Moreouer we haue the authoritie of the Euangelists and Apostles yea the Holy Ghost teacheth the same plainely by their mouth and ministrie But if we shall scan things a little better it will be easie to see how these things are applied vnto Iesus Christ Reasons to prooue that this stone must bee Christ First it will be granted that Isaiah doth nor for nought bring in the Lord himselfe pronouncing this to whom only it belongs to lay the foundation of his Church as hath been shewed before and shal be touched againe hereafter and besides this sentence is oft met with in the Psalmes For though all men should lay their hands to this worke It is God himselfe that hath builded his Church vpon this corner stone yet were
had plaied the part of an husbandman with his ground and had left no cost or paines vnbestowed but yet had not receiued that fruit which he expected And thus the Iewes expound it whom both Greekes and Latins haue followed but the Prophet meant another thing For he ioynes this doctrine with vers 22. in which hee had threatned that the destruction of Iudah or of the whole earth was reuealed vnto him and therefore now addes that God doth not alwaies stretch out his arme neither doth he euer keepe one rate in punishing the rebellions of man but often times winkes thereat and defets his iudgements for a time This patience of the Lord the wicked abuse taking the greater libertie thereby to sinne as Salomon well sheweth that is Eccles 8.11 because all things fall out alike both to good and bad and that the most desperate wretches doe prosper when the faithfull in the meane while are subiect to many miseries yea often to greater then the very reprobates and castawaies In a word when the vngodly perceiue no difference in outward appearance to be put betweene the godly themselues they either thinke there is no God at all or else that things are gouerned by the disposition of blind fortune Isaiah answers to this on this manner Know you not that God hath the times and seasons in his owne power and that hee hath skill enough to dispose of his matters in all ages If the Plowman be not alway plowing his ground nor breaking of his clots is any man therefore to taxe him of ignorāce Is it not his wisdome rather that causeth him for a time to cease The application of this similitude of the Plowman For what should a man doe in turning vp the ground continually but trouble himselfe to no purpose vnlesse it were to hinder the growth of his corne Much lesse may God bee said then to doe things at random or without iudgement for he knowes how and when to performe his worke Vers 25. When he hath made it plaine will he not then sow the fitches and sow cummin and cast in wheate by measure and the appointed barley and rie in their place 26. For his God doth instruct him to haue discretion and doth teach him 27. For fitches shall not bee threshed with a threshing instrument neither shall a cart wheele be turned about vpon the Cummin but the fitches are beaten out with a staffe and Cummin with a rod. 28. Bread corne when it is threshed he doth not alway thresh it neither doth the wheele of his cart still make a noyse neither will he breake it with the teeth thereof NOw he speakes of the seede whereof the Plowman puts not in as much as he can neither powres he it out by heapes but views the ground and then sowes it with as much as is conuenient for otherwise great heapes would lie and rot and there would not so much as one kirnell take roote Againe he mingles not diuers seeds together but reserues one part of his field for wheate another for fitches and the rest for Cummin all which he doth by measure which is here vnderstood by the word Shorah which ought thus to be vnderstood as I take it and not for good or excellent for he speakes heere of measuring He saith the like of reaping and threshing for corne is not beaten out all after one manner but wheate is beaten out with the cart wheele or some ragged or toothed instrument fitches with a rod and Cummin with a flaile Now he speakes heere after the custome of his Countrie for wheat is threshed in France only with a flaile Prouence only excepted To be short his meaning is that euery kind of grain is not beaten out after one fashion but euery one hath such an Instrument as fits the nature thereof Also that the Husbandman is not alway threshing but keepes a measure lest otherwise he should bruise the corne But who taught him this knowledge Surely God only If they then be so well instructed and so prouident in these small things what are we to thinke of that great Master and Doctor who hath taught it them Knowes not he how to keepe a steadie hand and an euen cariage in his works Foresees not he the fittest times when to execute his iudgements to wit when to turne vp the wicked and to cause his Plowe and Harrowes to passe ouer them Doth not he know the fittest time when to thresh them out yea and how many blowes and with what kind of punishment he is to strike men Knows not he what is fittest for euery time and for euery person Shall not he that hath framed the whole order of nature dispose of things by equall proportion Dare men be so foole-hardie to quarrell with him or to call his wisedome in question In a word the Prophets meaning is that no man ought rashlie to censure the Lord if he bring not the way of the wicked vpon his owne head by and by but rather that men are in this behalfe to represse their boldnes We are not to quarrell with the Lord if he bring not his iudgements speedily vpon the heads of the wicked but ra her to represse our boldnes in this behalfe seeing for the most part they mistake things euen in small matters For if one that knowes not what belongs to Husbandrie should see a Plowman driuing his Plow ouer the fields making furrowes and breaking the clods turning his oxen this way and that way and following them at an inch he would surely laugh the man to scorne and it may be would thinke it a pretie sport for little children but the Plowman on the contrarie knowing what he doth can easilie condemne conuince such an one of rashnes and ignorance for such as are modest will iudge that these things were not done in vaine nor at randon albeit he knew not the reason Would not a man thinke that the seed which is cast into the ground were lost An ignorant bodie would iudge it to be so And yet if they should giue such a sentence as those that lack knowledge are alwaies the forwardest and boldest in giuing their verdict would not men of vnderstanding reproue and condemne such for their rashnes There is a place in 2. Tim. 2.19.20 which answers to Master Caluins exposition touching this text and that iustlie Now if the case stands thus how will the Lord deale with vs thinke we if we presume to controll his works which are so farre aboue our reach and altogether incomprehēsible Iudge we then by this how much we ought to flee all ouerweening and on the other side in what sobrietie and modestie we are to keepe vnder all our thoughts If we ought to iudge modestlie of mans actions much more of Gods For if it be our duties to walke in modestie with men and not rashlie to condemne that wherof we are ignorant ought we not much more to walke thus with our God
As oft then as we shall thinke of the calamities wherwith the Church is so many waies afflicted let vs not by and by crie out that God hath cast her off as if because the wicked are let loose therefore they shall presentlie haue their willes but let vs on the contrarie assure our selues that the Lord will prouide a remedie for vs when his time appointed is come and in the meane while let vs reuerentlie and hartilie submit our selues vnder his iust iudgements Now if any be pleased by taking a narrower view of these words to gather that some are punished sooner some later as being deferred for a season this will not only be found probable but it is also fullie agreed vnto by the Prophet Hence then there is ministred vnto vs a singular consolation to wit the Lord will so moderate his strokes that at no hand he will bruise or breake in pieces those that are his seruants Indeed he destroyes the wicked and brings them to nothing but he corrects his children God destroys the wicked he only corrects his children that being thereby purged and tamed they may be brought home into his garner Vers 29. This also commeth of the Lord of hostes which is wonderfull in counsell and excellent in worke SOme expound this place as if the Prophet should say that this knowledge of Husbandrie comes of the Lord but I rather thinke it to be the application of the things that went before For as he hath set forth Gods wisedome in the smallest matters so would he now raise our minds higher that we might learne with the greater reuerence to consider of his secret and wonderfull iudgements We may and no doubt ought by the way to note as touching that which is conteined in the 26. verse that not Husbandrie alone but all other profitable arts also are the gifts of God All profitable sciences the gift of God who powres into their vnderstandings those artificiall and cunning inuentions Men therefore ought in no case to wax proud of them or to attribute the knowledge hereof vnto themselues as those of old time haue done who being vnthankfull vnto God haue deified those whom they thought to bee the deuisers of arts Thence came the heapes of so many goddes which the heathen haue forged vnto themselues out of the shop of their owne braine From out of this workehouse haue proceeded the great Ceres Triptoleme Mercurie and infinit others more so highly renowned by the words and writings of mem But our Prophet shewes that as these sciences were giuen them from God so ought they to be referred to his glory as to him that is the onely author and master workeman And if this esteeme be to be held of husbandry and other handicrafts what shall wee say of the noble and liberall sciences as of Physicke Law Astronomie Geometry Logicke and the like Shall we not much more affirme that these are the gifts of God If God be the author of handicrafts much more of Liberall arts Nay shal we not both coÌ„sider acknowledge his goodnesse in the bestowing of them that so as well in the least as in the greatest thereof we may set forth his honour and praise THE XXIX CHAPTER Vers 1. Ah * Or Ariel Ariel or woe be to c. altar altar of the Citie that Dauid dwelt in adde yeere vnto yeere let them kill lambs IT seems this should be another Sermon in which Isaiah threatens Ierusalem Hee calles it Ariel that is to say the Altar of God because the whole streÌ„gth of the Citie depended vpon the Altar For howsoeuer the Citizens trusted in other meanes whereof they had great store yet they chiefly relied vpon the Temple and the altar more then vpon anie other defences They thought themselues inuincible indeed by reason of their power and forces but aboue all they held themselues in a fort vtterly impregnable in regard that the Lord couered them vnder his wings Now they imagined that God was with them as long as they retained the Altar and the sacrifices Some thinke that the Temple is here called Ariel because it was proportioned like a lion to wit broad before and narrow behind but I had rather vnderstand it simply of the Altar and the rather for that Ezechiel also giues it this name Chap. 43.15 This prophecy doubtlesse was directed to the whole Citie but we must note the Prophets drift The Prophets drift which is to plucke away from the Iewes this fond trust because they thought God would surely helpe them as long as the Altar and sacrifices lasted For they bragged of them as those who vntruely perswaded themselues that they had serued God to the full albeit their liues were vile and wicked In the next place hee bends his speech against the Citie which hee adornes with a goodly title by calling it the Citie that Dauid once dwelt in and yet onely by way of yeelding so much vnto them for he will afterwards refute this their vaine pretext so full of vanitie Some by this word vnderstand little Ierusalem that is to say the innermost Citie which was also compassed about with walles for two Cities were comprised in one as it were because it was inlarged and extended the confines thereof further off then at the beginning but as I thinke this place should be vnderstood of the whole Citie He mentions Dauid in regard they gloried as much in his namâ— as if Gods blessing had bin continually tied to the palace royall for God indeed had promised that Dauids Kingdome should indure for euer 2. Sam 7.13 Psal 89.36 Hence wee may gather how sottish and ridiculous the Papists are now become who will needes lincke the Church to Saint Peters chaire Papists ridiculous in tying the Church to Saint Peters chaire and thus would make the world beleeue that God can no wherere find a place to dwell in but in the chaire of Rome Wee dispute not with them now whether Peter was euer Bishop of Rome or no but let vs grant it were vndoubtedly so yet dare they affiâ—me that Rome had at any time the like promise that IerusaleÌ„ had Rome neuer had that promise made her which God made to Ierusalem This is my rest here will I do all for I haue a delight therein Ps 132.14 But what if God had made them such a promise doe we not see how Isaiah threatens Ierusalem to wit that God is driuen thence God is banished from that place whence his word is excluded when his word was reiected and his pure worship corrupted What shall become of Rome then that hath no promise at all Dare shee compare with Ierusalem If God cursed that holy Citie which he had specially chosen what will he say thinke you to other Cities who haue ouerthrowne all his holy lawes and ordinances Adde yeere vnto yeere The Prophet ioynes this with the former because the Iewes thought themselues cleere aboard as they say when they
admiration of them Now by this punishment we may iudge how odious and detestable this sinne of hypocrisie is before God How detestable the sin of hypocrisie is before God of which he spake in the former verse Is there any punishment more to bee feared then blindnesse and giddinesse of spirit Men commonly perceiue not the greatnesse of this mischiefe and yet it is of all other the greatest and most wofull He speakes not of the rude ones then but of the teachers themselues who ought to be in stead of eyes to the people For the multitude are alwaies blind of themselues as the rest of the common sort are but if the eyes be blind what shall become of the rest of the parts of the body If the light as Iesus Christ saith be turned into darknesse how great is that darkenesse Matth. 6.23 This is added therefore by way of amplifying this iudgement From this place also we may gather how foolish and vaine the boasting of the Papists is who thinke they haue put all the world to silence if they once alleadge the authoritie of their Bishops Doctors and Priests of the Apostolicall Sea The Papists thinke they haue put all the world to silēce if they but once mention the authoritie of their Bishops and the Apostolicall Sea It may be they thinke they haue better knowledge then the Iewes But whence haue they drawne it They will say from God But wee see the Prophet speakes not here of the wise among the Caldeans or Egyptians but of that order of Priesthood which God himselfe had ordained yea of the Teachers and chiefe heads and of the standard bearers of the elect people and of the onely Church of God in those times In a word of that high Priest who was a figure of the Sonne of God Christ Iesus For vnder this name of the wise men hee comprehends whatsoeuer was excellent and in account among the people Vers 15. Woe vnto them that seeke deepe to hide their counsell from the Lord for their workes are in darknesse and they say Who seeth vs and who knoweth vs THe Prophet once againe sets himselfe against the wicked and prophane contemners of God whom before he called mockers Chap. 28.22 who thought themselues wise in nothing more then in setting light by the word of the Lord. For religion was become a thing too base for them and therefore they shrowded themselues vnder their craftie inuentions as in a labyrinth by reason whereof they boldly contemned all the admonitions threatnings of the Prophet yea not onely that but euen the whole doctrine of saluation It sufficiently appeares by this verse then that this plague which afterwards spread it selfe further was then in the world to wit Hypocrits haue vsed of old to scorne both God and the prophecies hypocrits were wont pleasantly to scorne God in their hearts and to despise the prophecies Isaiah cries out against them therefore and calles them Hammaamikim that is to say Diggers euen as if they digged themselues caues and hiding places thinking thereby to deceiue Gods sight The words following of hiding their counsels may serue vs for an exposition Some expound this verse as if the Prophet condemned the curiositie of such who are too bolde in diuing into the secret iudgements of God but this exposition hath no good foundation The Prophet makes it cleare enough of whom it is he speakes when he addes their scoffing speeches in that they thought to commit their wickednes so couertlie and priuilie as if none were able to discouer them now this hiding of their Counsels signifies nothing else but a bold perswasion of escaping Gods hand And thus the wicked obscure the light by putting their mists before it lest their secret peruersitie should be espied Thence proceeds this shameles question of theirs Who seeth vs for albeit they seemed in outward appearance to serue God yet they thought themselues able not only to put the Prophets to silence by their shifts and deuices but euen to ouerthrow the iudgements of God I grant they did not this openly for such will alwaies hold an outward shew of profession that they may the better deceiue others thereby but in their hearts they acknowledge no God but that which themselues haue forged in the shop of their owne braine Hypocrites acknowledge no God in their hearts but what they haue forged in their own braine Isaiah then compares these subtle practises of the wicked in which they so much please and flatter themselues to dennes or caues for they thinke themselues to be so couered ouer with a vaile that euen God himselfe can neither see nor surprize them in their wickednes Now in regard that the great ones are for the most part tainted with this vice I thinke the Prophet meant speciallie to taxe them for they thinke thēselues too too simple and dull witted vnlesse they can despise God and reiect his Law beleeuing no more thereof then that which likes their owne humors They dare not for shame reiect Religion whollie but are constreined whether they will or no to subiect themselues to some one worship or other But this they do only because they thinke it will bring them in some profit and commoditie but are neuer touched inwardlie with any true feare of God at all This impietie discouers it selfe in too many in these times but especiallie since the Gospell was reuealed We see how easilie men might be brought to be at one with God vnder the Papacie for had not the Pope forged such a god as would change his shape according to mens seuerall dispositions what man was there amongst them that had not a deuice by himselfe to purge his sinnes and diuers seruices wherewith to appease his god wherefore it is no maruell if grosse impieties appeared not then seeing they were hidden vnder such couerings but now they be remoued and taken away men haue plainely shewed what they were before In the meane while the euill whereof Isaiah complained in his time is no lesse incident to those of our age for men thinke that God sees neuer awhit when they haue put their shifts betweene as if all things were not naked and bare before his all seeing eyes or as if any were able to hide themselues out of his sight or to deceiue him You see the cause then wherfore the Prophet for a more ample declaration saith that their works were done in darkenes referring it to the vaine confidence wherewith the wicked are bewitched who haue their sight so dazeled notwithstanding the light before them that in not seeing it they labor to flee from the presence of God Nay which is worse they promise themselues freedome frō all punishment and giue themselues the raines to all disorder as if God lay so closely hid that he could be no way able to finde them out Hereunto appertaines that which they say Who shall see vs Not that the wicked vtter such words with their mouths as
sudden change to approch which would cause them to reioyce And yet in taking away this hope from the wicked he signifies that vengeance is then neerest vnto them when they thinke least of it and whilest they promise themselues all prosperitie for when they shall say peace peace then shall sudden destruction ouerwhelme them as S. Paul saith 1. Thess 5.3 Vers 18. And in that day shall the deafe heare the words of the booke and the eyes of the blind shall see out of obscuritie and out of darknesse HE promiseth as hath been said that the Church of God shall continue safe in the middest of these stormes for albeit the world should be shaken with infinite tempests and laid on heapes as if heauen and earth went together yet the Lord would conserue a little flocke and raise vp his Church againe as out of the middest of death This place ought greatly to refresh the wearie spirits of the Saints and to confirme their faith for is it not a miracle of miracles that so small an handfull of the faithfull amongst whom remaines the one and the same religion worship faith and meanes of saluation should be conserued among so many wrackes of Empires which happened here and there But it seemes that Isaiah contradicts himselfe for before he foretold that Gods people should be so besotted that they should haue none vnderstanding vers 11 12. and now on the contrarie hee saith that the deafe shall heare and that the blind shall see His meaning is then that the Church must first be chastised and purged not after an ordinarie or common fashion but so strangely that shee should seeme as good as vtterly extinct And therefore he saith In that day that is to say after God hath punished the wicked and cleansed his Church hee will not onely inrich the earth with store of fruits It is an happie thing when temporâ—ll blâ—ssings and inward renouation go together Men are not so fit to receiue coÌ„fort in the day of distresse as when the storme is ouer Wherein the true meanes of the Churches restauration coÌ„sists but with the renuing of the face thereof hee will also restore hearing to the deafe and sight to the blind to the end they may vnderstand his law For men had neither ere 's to see nor eares to heare withall as long as so horrible a iudgement lasted for all were so terrified and amased that none could vnderstand But when the plagues miseries should cease then the Lord would opeÌ„ the eies of that that were his to the end they might see imbrace the goodnes of God For this is the true way to effect the restauration of the Church namely in giuing sight to the blind and hearing to the deafe which Iesus Christ as we know not onely effected vpon mens bodies but especially vpon their soules Iohn 9. We through Gods infinit mercy haue had experience hereof euen in our times who haue been drawne out of that grosse darknesse of ignorance into which wee were plunged and hath brought vs out into the true light Psal 40. for our eyes haue receiued sight and our eares which before were close stopped vp haue been opened to vnderstand because the Lord hath pierced them to fit vs for his seruice True it is that the blessing which he mentioned in the 17. verse concerning the renuing of the earth was vnto them a good testimonie of their reconciliation but the illumination whereof he now speakes is much more excellent All Gods benefits will turne to our ruin without we be borne anew for without that all the gifts of God will not onely vanish away but will also turne to our ruine and destruction Now the Lord iustly attributes to himselfe alone so excellent and great a worke for it is not possible that those which are blind and deafe should recouer their sight and hearing by their owne power It appeares therefore that this is promised in particular to the elect onely because the greatest part of men doe alwaies lie wallowing and weltering in darknesse Vers 19. * Or Then the c. The meeke in the Lord shall receiue ioy againe and the poore men shall reioyce in the holie one of Israel THen the humble shall againe bee glad in the Lord. I translate this place thus whereas others expound The meeke shall continue to reioyce for the Prophet speakes not of the continuance of ioy but rather of a new ioy As if he should say Notwithstanding they be heauie and sorrowfull now yet I will giue them cause of gladnesse that they shall bee once againe filled with ioy He speakes of the humble in which note that we are prepared by afflctions to receiue Gods grace Afflictions prepares vs to receiue Gods grace for the Lord casts vs downe and humbles vs that hee may afterwards raise vs vp When he corrects his children then we ought not to bee discouraged but rather to meditate on this and the like sentences and to hope stil aboue hope And to coÌ„clude that after we haue suffered a little while Heauinesse may indure for a night but ioy comes in the morning God will in the end giue his Church ioy and consolation Moreouer we hence gather that which I touched before to wit that the grace of illumination is not common to all indifferently for albeit all dranke of the same cuppe of affliction All receiue not benefit alike by afflictions yet affliction humbled but a few to make them truely poore in spirit Vers 20. For the cruell man shall cease and the scornefull men shall be consumed and all that hasted to iniquitie shall be cut off NOw he expounds that more fully which was said in the former verse to wit that the restauration of the Church should consist in rearing vp those that were humbled and in shewing compassion to the poore But first of all that purgation of the Church whereof we haue spoken was necessarie for as long as God defers to execute his iudgements vpon the wicked that are mingled among the good they beare all the sway in the Church all things are corrupt and out of order God is neither worshipped nor serued as hee ought and religion it selfe is trodden vnder foote When the wicked then are either taken away or repressed then the Church recouers her first beauty and the faithfull feeling themselues disburthened of so manie miseries and calamities doe begin to leape for ioy In the first place he calles the cruell Artsim which word is diuersly expounded but the Prophet as I thinke makes a distinction betweene those who were not ashamed to commit their wickednesse openly and such who although they had some shew of goodnesse yet in the meane while were no better then the rest because they despised God in their hearts It may be also that he giues them two differing titles in regard that as theeues among men they spoiled oppressed and vexed giuing themselues leaue to commit what them listed
and to rest quietly in the house for he will shew afterward that it had been their parts to haue been of a quiet spirit See now the fountaine from whence this vnquietnesse and stirring yea this their madnesse and giddinesse of head sprang Oh! They thought that the Lord was too weake for their defence vnlesse the strength of Egypt were also added thereunto For it is the propertie of infidelitie The nature of infidelitie to solicite the hearts of such as giue not honour enough to the power of God to be in continuall vexation of spirit without anie rest at all Vers 8. Now goe and write it before them in a table and note it in a booke that it may be for the last day for euer and euer HAuing conuinced the Iewes of manifest incredulitie now he would haue it signed and sealed as it were vpon perpetuall record for a witnesse vnto all posteritie to the end those which should succeed might know both how obstinate rebellious this people were as also how iustlie God inflicted his punishments vpon them We haue told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads See chap. 8.1 and afterwards to fasten them vpon the gates of the Temple which being read and viewed of all at leisure the Ministers tooke them thence and laid them vp safely in Chests in the Temple and thus the booke of the Prophets were conserued and afterward gathered orderlie into volumes But when among the rest there was some rare and excellent prophesie and worthie of memorie then the Lord commanded that it should be written in greater letters the better to draw the people to the reading of it that they might mark it the more diligentlie The Lord now commands the Prophet to doe the like thereby shewing that this was no ordinarie matter but the whole to be carefullie written and very attentiuely read Yea that it should not only be read but also so ingrauen as it were in mens memories that it might neuer be raced out No doubt but the Prophet got great hatred of all hands by this prophesie in regard he was not afraid to bring them thus vpon the open stage not only to shame them among those that then liued but among the posteritie also and that from generation to generation For what can men lesse indure then to haue their wickednesses published or that the same should stand as it were vpon record in the minds of men oh they can not abide that they detest and abhorre it accounting it a most vnworthie fact Yet the Prophet notwithstanding was to goe thorow with it and to yeeld obedience vnto God albeit he thereby got the hatred of men Isaiahs constancie worthie to be obserued followed yea and it may be put his life also in danger which constancie of his we are carefullie to obserue in regard that he nothing feared the feare of men when the question was of his obedience to his God and the discharge of his dutie Then he contemned hatreds enuie hurlie burlies threats false alarums and all dangers that so he might the more freely and boldly performe that charge which was imposed vpon him In which respect it is our parts to follow and imitate his worthie example if we meane to giue eare and to follow Gods call Before them Others translate with them But the word Before agrees best for he meant to prouoke the Iewes in the sight of all by setting forth this prophesie written in a Table And hence may we gather that wicked men ought to be seuerelie reprehended and that in the presence of all albeit they storme neuer so much at it Wicked persons must be sharplie reprooued though they storme neuer so much at it as being a thing which at no hand they can away withall for howsoeuer such reprehensions and threatnings doe them little or no good yet others peraduenture may be warned thereby when they shall see them so branded with perpetuall shame and infamie Iere. 17.1 That which is recorded elsewhere to wit the sinne of Iudah is written with the penne of a diamond and grauen vpon the table of their hearts shall be fulfilled in them Neither ought they once to imagin that they shall escape albeit they contemne the prophesies by stopping their eares at the publishing of them for their wickednes shall be manifest to the view of men and Angels Furthermore in regard they did neuer willinglie repent themselues nor were ashamed of their sinnes the Lord commands a spectacle of their infamie to be erected and set vp before the eies of all for as they were wont to engraue victories or some notable things in tables of brasse so would God haue their shame noted in publike tables which the Iewes notwithstanding labored to hide and couer by their cauils For this was an extraordinarie matter as I said erewhile that the Prophet was charged to defame his owne nation by so solemne an edict for which cause it is added that it should be for the last day that so they might be had in detestation for euer or because that when the great Iudge shall appeere and sit in Iudgement and that all bookes shall be opened then the sinnes of the wicked shall be truly discouered for then the things which before lay hid and buried as it were in obscure darkenes shall be discouered and brought to light Let vs heere obserue diligentlie that the prophesies were not written for the men of one age alone Note that the prophesies were not only written for them of former times but to instruct vs and our posteritie after vs. but also for their children and all posterities which should be instructed to the end they might learne to eschew that hardnes of heart which was in their forefathers Psal 78.6.7.8 and 95.8 And that which S. Paul saith of the whole Scripture that it is profitable to teach to admonish comfort agrees also to this prophesie for we know that these points are needfull to be knowne in all times 2. Tim. 3.16 Let vs reiect then the imaginations of those franticke spirits and bad companions who affirme that this doctrine was fit for that time and not for this Let the faithfull I say learne to stop their eares at such blasphemies and to driue them farre away from them for albeit our Prophet be now dead yet must his doctrine still liue and bring forth fruit amongst vs. Vers 9. * Or For. That it is a rebellious people lying children and children that would not heare the law of the Lord. THe particle For serues as an exposition in regard the Prophet now explanes that which the Lord would haue published to all posteritie namely that the obstinacie of this people was past cure because they would not suffer themselues to be brought into any good order notwithstanding they were dayly taught and instructed Besides we may from their vaine bragges gather how much these goodly Epithites did
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
despised and reiected so as he hath no more audience This the wicked cunningly dissemble because they are ashamed to confesse so great a wickednesse against themselues but it goes neuer the better with them for all that For God wil be heard by those to whom he hath giuen commandement to speake vnto vs Would wee obey Gâ—d let vs shew it by our obedience to the doctâ—ine of the Prophets and Apostles and to publish that doctrine which is contained in his word Ought he then to be heard Is any reuereÌ„ce due vnto him Let vs shew it in imbracing his word as it is contained in the writings of the Prophets and Euangelists Which I wish should be well noted to vphold the credit of the word for those that reiect it doe as much as if they denied God to haue any being Againe the cause of such impietie is here touched which doubles the fault to wit because God flatters vs not in our sinnes but performes the office of a good and expert Physitian Men desire to be flattered and cannot willingly indure that God should threaten them thence proceedes this hatred and reiection of the word thence comes that furious war which they raise vp against the Prophets whose threats and reprehensions they can by no meanes indure For what cause should men haue to reuolt from God and from vnder his rule and gouernment were it not that they please themselues with the mists of errors and hate the right way The Prophet therefore fitly ioynes these two thigs together first the contempt of heauenlie doctrine secondly the hatred of vprightnesse Vers 12. Therefore thus saith the holy one of Israel Because you haue cast off this word and trust in violence and wickednesse and stay thereupon HE addes the chastisement of this impiety to wit that they should not escape vnpunished because they refused to heare the Lord speaking vnto them which contempt he expresseth the more fully by the verbe to Reiect or to disgorge He calles it this word vsing therein a word demonstratiue in regard that men willingly forge vnto themselues a word agreeable to the manner and course of their owne life but they will giue God no audience when hee speakes Afterwards hee opposeth Gods milde summoning of them and an exhortation to a quies rest against their turbulent enterprises saying You trust in violence and stay thereupon The word Oseq signifies rapine and extortion in things appertaining to mens substance others translate Riches ill gotten others Slander or misreporting but they expresse not the Prophets meaning sufficiently For mine owne part I refer it not to Riches gotten by wicked practises but rather to the pride and rebellion wherewith this people were puffed vp Violence and wickednesse The word iniquitie afterwards added is not to be restrained to iudgement because as I thinke it hath a larger scope for by these two words the Prophet meant to set forth the impudencie of the wicked who proudly and insolently exalted themselues against God Why so Because they would alwaies do what them listed and withstood him and his sacred will And as the Poets fained that the Giants made war with God A fiction of Poets so these resisted him when he threatned perswading themselues that they were able to make his force to recoile by their pride and ouerweening Vers 13. Therefore this iniquitie shall be vnto you as a breach that falleth or a swelling in an high wall whose breaking commeth suddenly in a moment THis is the sentence touching their punishment which Isaiah sets forth by a goodly similitude for he compares the wicked to a wall that is cracked or swollen Now as the swelling of a wall shewes that it is readie to fall because it cannot long stand vpright vnlesse all the parts be equally knit together so the pride and insolencie of the wicked is an infallible signe token of their present destruction for the more they are puffed vp the more sudden shall their downfall be And as they are full of wind so it is not possible but being ouercharged therewith they must forthwith breake in sunder Hee bids them therefore to exalt themselues and to behaue themselues malapertly against God if they will but in conclusion hee will quickly ouerturne your pride presumption for it is nothing else but a bubble ful of wind Hence we are to be admonished that there is nothing better for vs then that wee wholly submit our selues vnder God and so to gather in all our spirits that we bind our selues perpetually to doe him seruice For whosoeuer hee be that shakes off this humilitie and growes proud must needes breake in sunder with gathering in ouer much wind The Lord indeed for a time suffers the wicked to swell and make their great risings and ouerflowings appeare that in the end they might pull ruine and destruction vpon themselues by their pride and vaine boastings Vers 14. And the breaking thereof is like the breaking of a Potters pot which is broken without pitie and in the breaking thereof there is not found so much as a shard to take fire out of the harth or to take water out of the pit WHen a wall falles downe yet there remaines some remnants of the ruines thereof and besides the stones will serue for some good vses yea that which is fallen may be reedified But our Prophet prophecieth here that those which shall behaue themselues thus rebelliously and proudly against God shall perish in such sort that they shall neuer be healed so that the remainder shall be vtterly vnprofitable He therefore vseth a similitude taken from an earthen vessel whose broken peeces can neither be made vp nor gathered together againe Which threatnings ought greatlie to moue vs to imbrace the word of God with all reuereÌ„ce when we heare that so horrible punishments are prepared for those which despise the same for the Prophet shewes that they shall be whollie destroyed and vtterlie confounded and takes away all hope of their restauration And good reason For wee see how the contemners of God cease not dayly to set vp their Creasts notwithstaÌ„ding they haue had the foile three or foure times Why so Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein Vers 15. For thus saith the Lord God the holie one of Israel In rest and in quietnes shall ye be saued in quietnes and in confidence shall be your strength but yee would not HEre the Prophet shewes one speciall touching the contempt of God For when hypocrites are generallie admonished it toucheth them little or nothing at all the Prophets therefore vnto their generall doctrines adde particular applications The prophets are wont to descend from generall doctrines to particular applicatioâ—s touching in a speciall maner the conuersation or those with whom they had to doe and so alwaies aimed at some certaine marke or end For his aduersaries might thus cauill and say Wherefore
If this bee wanting a good King shall neuer be able so to aduance religion and iustice but his officers will bee readie more or lesse to foreslow the course of good proceedings And if there be not among the highest such a harmonie and agreement touching these things Simile as is in a well tuned instrument of musicke the Church Commonwealth shall seldome prosper The counsell therefore which Iethro gaue Moses his sonne in law is to bee hearkened vnto of euery good King let him chuse for his officers such as bee men of courage fearing God Exod. 18. and hating couetousnesse yea let him appoint such for his Captaines ouer tens fifties and hundreds But now adaies bawdes ruffians flatterers and iesters are forsooth aduanced by Kings to whom are assigned the chiefest dignities and places as iust rewards of their flatteries and bawderies Are we to wonder then when wee see commonwealths euery where almost fall to ruin and come to nought and all true administration of iustice and iudgement abandoned and reiected No verily Our sinnes the cause of all disorders both in ciuill and ecclesiasticall gouernments For it is the iust punishment of our sinnes yea and wee our selues deserue to haue such gouernours because wee will not suffer God to haue the gouernment of vs. How is it possible they should inioy this so singular a benefit which are knowne rebels prophane or malicious hypocrits who cast the Lord and his hests behind their backes and will not indure the sweet yoke of Christ which would bring with it this happy and florishing estate of the Church here promised Vers 2. And he shall be as an hiding place from the wind and as a shadow from the tempest as the riuers of waters in a dry place the shadow of a great rocke in the desert land IN this verse hee lets vs see how exceeding needfull it is to haue a well ordered Commonwealth when hee calles this King an hiding place for the wind and the shadow from the tempest For the world is neuer in such good case as when euery one willingly abstaines from that which is euill and when all quietly seeke the benefit of one another without constraint For as much then as many take libertie to offer violence to their neighbours by reason of their intemperancie and vnruly passions men shall be in continuall strife and debate if there bee not remedies at hand by law and iudgement seates to still and pacifie them but because many by their lordly authoritie are readie rather to raise vp troubles then to allay them it is not without cause that this good King is heere adorned with such titles And if this were rightlie spoken touching the person of Hezekias how much more doth it fitlie appertaine to Christ Christ especiallie is this hiding place in whom wee haue our sure and only refuge in these tempests amiddes which wee must be tossed as long as our conflicting dayes shall last in this world Christ our shadow and most sure hauen of safetie in the midst of siâ—ie trials and flouds of aduersities Are we then parched with heate Let vs learne to shroude vs vnder his shadow Are we euer and anon tossed with waues so as it seemes we shall be swallowed vp of them Let vs runne to him as to our most safe and sure hauen He will easily still and quiet all tempests He will set all things in order which before were confused and out of frame Vers 3. Then the eyes of the seeing shall not be shut and the eares of them that heare shall hearken 4. And the heart of the * Or rash or giddie headed foolish shall vnderstand knowledge and the tongue of the stutrerers shall be vnloosed to speake distinctlie HEnce wee may yet better perceiue that the Prophet so sets forth the gouernmeÌ„t and reigne of Hezekias that his meaning therewithall is to leade vs higher For he intreates here of the restauration of the Church whereof there was some resemblance vnder Hezekias but the full accomplishment of it was vnder Iesus Christ We know the Church neuer prospers well if it want iust and wise gouernours But which way can this bâ— attained vnlesse Christ reigne It followes therefore that himselfe and his kingdome are here recommended vnto vs. Now this promise is opposed to that fearefull iudgement of blinding mentioned in Chap. 29.10.11 Heere on the contrarie he promiseth that true light so as those which were blinded before shall now see clearely the deafe shall begin to heare the foolish shall vnderstand knowledge and the flutterers shall speake distinctlie He calles them seers hearers which ought to haue taken heed to the word of the Lord when it was published vnto them but they chose rather to remaine wilfullie blinde and deafe and estranged both their minds and thoughts from wholesome doctrine Now the Lord promiseth them that hee will restore eyes eares tongue and vnderstanding vnto them Sure it is that whatsoeuer is heere promised proceeds from the free grace of God for the question is not now simplie what men shal do of themselues but of that which God shall worke in them These then are the speciall gifts of God as on the contrarie when he shuts the eyes takes away vnderstanding and the right vse of speech and suffers ignorance and barbarousnes to reigne these are to be accounted horrible iudgements whereby God auengeth himselfe vpon the vnthankfulnes of men and also of their contempt of his word The Prophet then promiseth that God taking pitie of his Church will at the last restore that vnto her which before he had iustlie withheld It is Christ only that giues vs eies eares a tongue and an vnderstaÌ„ding heart No spirituall life in the world out of Christ and that for the loue which he beares vnto Christ from whom we must receiue a tongue to speake eyes to see eares to heare and an heart to vnderstand for till then we are more then blockish and smitten as it were with a fearefull sottishnes Let vs know then that out of Christ there is no spirituall life in the world Why so Because euery mothers sonne of vs is blind deafe dumb and foolish vntill we be gathered into that bodie whereof he is the head whence it followes that all these benefits faile when his kingdome is defaced We are also to note that the chiefest benefits which aboue all others we are especiallie to desire are here recommended vnto vs No riches comparable with these benefits which the Prophet here recommends vnto vs. for riches and the like in the inioying whereof men vsuallie place their happines ought to be esteemed as nothing in comparison of these things Shall we not be more then miserable in the middes of all abundance if the Lord denie vs these spiritual blessings whereof the Prophet speakes in this place Take away these and we may be sure Christ is gone neither can wee haue any part in him For from him doe
these heauenlie graces flow as S. Paul teacheth vs Ephes 1.3 Seeing therefore we now enioy these benefits whereof we haue been so long depriued let vs blush for shame that with our tongues we haue not rendred vnto Christ that glorie which is due vnto him also that we haue neglected to applie the vnderstanding which he hath giuen vs to the aduancement of his kingdome and to the furtherance of his seruice for by neglecting these things we haue manifested to all the world that his kingdome hath no place in vs. To conclude for as much as fooles are wont to be rash and headie therefore the Hebrues take hastines for follie for wise men are commonlie warie and slow in that they take in hand Vers 5. A niggard shall no more be called liberall nor the churle rich THe Prophets meaning is that all things shall be brought into their order that men should not esteeme vices vertues as they did in times past For where gouernment is confused the couetous reigne as Lords because men vsuallie iudge of vertue by power and riches Let a poore man be neuer so honest religious yea and liberall according to his abilitie yet he is generallie despised of all In an ill gouerned Common-wealth therfore all things are out of frame but the contrarie easily discouers all such iuglings For let vertue once be in request vice will forthwith be brought to light The godly also haue greater libertie to represse the pride of such as before trode all iustice and equitie vnder foote Besides in regard the Prophet speakes here touching the state and reformation of the Church the gouernment whereof is spirituall we must yet raise vp our minds a little higher that wee may refer all this vnto Iesus Christ whose peculiar propertie it is to discouer the vices that are hid and to take away the vailes impediments which change the outward face of them by reason whereof they are for the most part praised no lesse then if they were vertues indeed This hee doth by the Gospell How so Through the preaching thereof he laies those wickednesses open which before were close and secret and makes them appeare in their owne likenesse so as none shall be beguiled by outward appearances vnlesse he will wittingly close vp his eyes Will yee see the reason then why the Gospell is so generally hated of the world No man would willingly haue his secret filthie thoughts and vile actions made manifest The Philosophers dispute very well in manie places touching couetousnesse and liberality and in some sort discouer the differences betweene them but they gage not the consciences to the bottome neither doe they truly distinguish betweene the one and the other This cannot bee done but by Christs light when hee shines by his Gospell discouering the inmost secrets of our hearts bringing vs to a spirituall and willing obedience We are here therefore called to the iudgement seate of Christ who onely vnmaskes hypocrisie causing vs to see whether we be truly liberall or niggardly Vers 6. But the niggard will speake of niggardnesse and his heart will worke iniquitie and doe wickedly and speake falsly against the Lord to make empty the hungry soule and to cause the drinke of the thirstie to faile WE may also translate The wicked will speake wickedly for the word Nebalah signifies all manner of villanie or wickednes which we commonly call a man of no worth We may also translate The foole will speake wickedly and thus there should be some allusion in the words Nabal and Nebalah but the sense would be diuers Notwithstanding because he vsed the verie same word in the former verse when he spake of lawlesse persons niggards I do the rather follow this interpretation I take the word Auen for impietie for he speakes of a continued liberty to doe euill as the sequell sufficiently shewes Why so Because hee directs his speech to such as plunge themselues into all manner of leaud behauiour being without touch of breast and as it were past feeling They iest out all admonitions and scorne both God and his messengers But Christ drawes euen such forth into the light and laies that open to the view of their consciences which before lurked in secret for to him it belongs to diuide with his two edged sword of the Gospell euen betweene the marrow and the bones Heb. 4. that euery thought may lie naked and bare before his iudgement seat Our Prophet then continues on the same matter which he began to handle in the former verses Others expound it otherwise yet not so properly as I thinke for they take it to be a prouerbiall speech and expound it in the present tence The villaine speakes of villanie But if I be not deceiued the Prophet points out vnto vs an higher matter to wit that Christ who is the Iudge of the world will ascend into his iudgement seat to manifest what is in the heart of euery one For as long as he forbeares to execute the office of a Iudge all things run out of course wicked men are applauded because they carry a faire shew of vertue and the godly are counted as the of-skowring of the world But Christ will bring euery mans doings to the touchstone that sow wickednesse which before caried some colour of vertue might be discouered For which cause it is said hee hath his fan in his hand to separate the good corne from the chaffe This fan is the Gospell whereby God as a iust Iudge Mat. 3. puts the wicked as it were vpon a racke and maugre their teeth makes them to vtter their inmost thoughts Wee haue good proofe of this againe and againe The Gospell hath broght popish iuglings to light whilest wee discouer that grosse idolatry which was so masked vnder the papacie that men tooke it for Gods true worship Oh how wonderfully were the poore people wrapped in superstitions Who would euer haue thought that there had lien such horrible monsters in those times of darknesse within the hearts of men such as they are now manifested to be For the contempt of God so ouerflowed that some shewed themselues beasts rather then men But what doe the Papists Popish slanders They cry out as if we by our doctrine had let loose the bridle to men and had set open the doore to epicurisme so as it should be lawfull for any amongst vs without blushing to doe what he list But let them heare our Prophets answer who telles them that the truth of God being once brought to light vile persons will behaue themselues vilely and the wicked will then speake wickedly otherwise how should Christ be a spirituall Iudge if he did not manifest the secrets of the hearts and discouer the things that were most deeply hidden But besides the scoffes which the reprobates cast forth against God hee taxeth also their crueltie namely They make emptie the hungry soule Wherein the Prophet orderly recites the sinnes that are against the second
belongs vnto him because he dwels in the heauens Whence it appeares that he is neuer depriued of his diuine right howsoeuer often times hee suffers his power to lie hid but when it seemes best vnto him he will manifest his greatnesse in the view of the whole world for dwelling in heauen as wee know signifies an imperial soueraignty vnder which the whole world is subiected Thus he shewes not onely that God can easily ouerthrow all the pride of flesh but also concludes from the nature of God that hee must needes shew forth his glory at the last when the wicked fall to despising of him for otherwise he should renounce himselfe Where hee saith that Zion was filled with iudgement and iustice it is another confirmation to wit that God will shew signes of his speciall fauour when the Iewes shall be deliuered from the tyrannie of the Caldeans And it was no lesse then needfull to set the author of so great a benefit before their eies He hath filled for we see how peruersly we darken his glorie by our ingratitude To be filled with iustice and iudgement signifies that God will liberally and abundantly shed abroad his grace in the restauration of his Church Neither will the sense be much impertinent if we refer this to a right politike order when all things are iustly and wel mannaged for without that the Church shall neuer florish though all things else succeed according to our wish We must measure our prosperous estate then by iustice and iudgement rightly executed and not by the ouerflowing of these corruptible things Vers 6. And there shall be stabilitie of thy times strength saluation wisdome and knowledge for the feare of the Lord shall be his treasure HEe promiseth that the estate of the kingdome shall shall bee happie and glorious vnder Hezechias hauing respect principally to that wofull and miserable scattering which was seene in Achaz his daies For albeit the enemie was expulsed yet was there small hope that the Iewes being in such extremitie should haue recouered their first condition As touching the words some translate thus There shall bee in thy times truth strength and saluation as if the Prophet should relate what felicitie the people should inioy vnder this holy King and they thinke that euery word containes in it so many benefits of God Others take the word stabilitie for fidelitie as if the Prophet should haue said that it should bee in stead of saluation and strength Othersome draw a sense from hence a little differing to wit that strength saluation and knowledge shall bee stable vnder Hezechias But when I scan the words of the Prophet considerately I had rather make another distinction to wit that stabilitie strength and saluation shall reigne in wisdome and knowledge vnder Hezechias and so that which is by and by added the feare of the Lord shall be the treasure of this good King will follow and agree well For in time of peace euery one desires to be secured yet how few are there that care to vse the meanes to inioy so great a benefit Nay doe not the most part pamper themselues as swine in the stie so as whilest blind couetousnesse drawes all the world after things earthly few make any reckoning of that incomprehensible light of the heauenly doctrine The Prophets meaning then is that the Churches felicitie shall be stable when vvisdome and knowledge beares sway therein and that strength shall long indure when the knowledge of God is aduanced thirdly that eternall saluation shall dwell there when men shall be taught rightly to know it This is a verie excellent place from whence we may learne that ingratitude shuts out Gods blessings from vs that is when we forsake them to wallow our selues in earthly and carnall desires also that although all the benefits we could imagin or desire were giuen vnto vs No benefits of God sweet and sauorie to vs vnlesse they be seasoned with the salt of faith and knowledge Where the light of Gods word is quenched our g eatest prosperitie is worse then the worst thing the world can afford without it yet shall all turne to our ruin and destruction vnlesse they bee seasoned with the salt of faith and knowledge Wee may therefore hence conclude that the Church hath no strength vnlesse the knowledge of God preceede all other benefits and that she then truly florisheth whilest she willingly confesseth to hold all the graces shee hath of Gods free bountie But where this light of the word is wanting and the true knowledge of God is either dimmed or put out the greatest prosperitie we can inioy is worse then all the miseries the world can afford I therefore refer stabilitie strength and saluation to one the same thing to wit that the Church shall haue stabilitie when blindnesse and error being banished men shall begin to learne the knowledge of God By this wee see what Church there is amongst the Papists a pompous and glorious one it is indeed in outward shew but where is this knowledge Therfore cā she not be stable neither is she the Church of God If the Lord then shew vs that fauour that the light of faith may shine truly amongst vs other blessings no doubt shall easily flow vnto vs and if it fall out we be shaken with diuers stormes yet God will vphold vs alwaies with his hand Now when he saith thy times he speakes to Hezekias not as to a priuat person but as to the head of the people vnder whom also the whole bodie is comprehended But seeing the kingdome of Hezekias was but a little shadow of Christ his kingdome as we haue touched before these things therefore ought to be referred vnto Christ Coloss 2.3 in whom are hid all the treasures of vvisdome and knowledge We are also to note these titles which are vsed to set forth the commendation of Gods word and the doctrine of the Gospell S. Paul also doth the like Coloss 1.9 when he saith Teaching in all knowledge and wisdome for by this praise he extols the dignitie of the Gospell Whence we also gather that where Iesus Christ is not truly knowne there men are destitute of true vvisdome although they be expert in all other sciences which without this are all but vanitie Moreouer it seemes the feare of God should be added for an exposition that the Prophet might the better manifest that the knowledge whereof he spake was the gouernesse of pietie Knowledge the gouernesse of pietie being neither idle nor vaine but penetrating with efficacie into our hearts to conforme vs to the feare of God See therefore why this feare is elsewhere called knowledge Prou. 1.9 and 9.10 yea The feare of God not only the beginning but also the end of wisdome the beginning of it that is to say the summe and principall part of wisdome And those deceiue themselues which take the word beginning for the first rudimēts or elements seeing Salomon meanes the beginning
restauratioÌ„ of the Church A promise touching the restauration of the church of which the faithful were to make speciall account for if the Church shake or fall where is their prosperitie But he shewes that she shall be in such wise restored that he sets the thing euen before their eyes The Prophets are wont to speake of things to come as if they were already accomplished whereas indeed he speakes of a thing to come And this he doth that his words might be the more effectuall As if he should say Thou shalt see Zion restored and Ierusalem florishing yet once againe And albeit you now see all things confused and on an vproare so as you thinke Zion is laid in the dust yet euen in Zion shall you haue a safe and quiet dwelling place In calling it a Citie of solemnities he shewes wherein the restauration of Zion did chiefly consist Wherein the restauration of Zion chiefly consisted to wit because the people flocked thither to heare the law to renue their couenant with God to call vpon his name and to offer sacrifices for when they were depriued of these things they were as sheep scattered without a shepheard or as a bodie separate from the head in a word as a people vndone and depriued of all ioy And therefore the captiues in Babylon sorrow for nothing so much as that they were banished from Zion and could not inioy the comforts which there they were wont to finde Psal 137.5 It also appeares plainlie enough by many places that it hath bin the chiefe complaint of all the faithfull Moreouer he calles Zion a Citie because it stood in the midst of the Citie and it is also called the citie of Dauid The compasse of the whole Citie of Ierusalem was very large for there was a double wall as we haue shewed you heretofore which is to be seene also in many other Cities Note we here that in the restauration of the Church consists the fulnes of all blessings In the restauration of the church consists the fulnes of all blessings as the only blisse which we are to desire and wish for all other benefits abound they neuer so much waÌ„t we this are nothing as on the contrarie enioy we this we enioy all things for we can no way be miserable as long as Ierusalem that is to say the Church florisheth But when doth she florish When God sits as chiefe in our assemblies and when we couenant in his name to cleaue vnto him for euer The vnbeleeuers are forward to crowne themselues as it were with the title of Gods name as if their assemblies were gathered vnder his ensigne but all is hypocrisie For though they draw neere to him with their mouthes yet their hearts are farre off from him neither will they haue him nor his lawes to beare sway amongst them in any thing In the next place Isaiah saith that the faithfull which a long time had been tost to and fro with many tempests should now at the last haue a sure and quiet abode in the Church of God But howsoeuer the people had some small taste hereof vnder Hezekias yet the full accomplishmeÌ„t therof is performed in Christ only What maner of peace and quietnes it is which the faithfull inioy in this world vnderstand me not that euer since Gods children haue had safe and quiet dwelling in this world No this rest is now hidden for wee are faine to wander and stray vp and downe here and are driuen many times to shift from post to piller without any certaine abode tost with diuers tempests and whirlewinds we are on euery side assailed with infinit enemies and yet these combates must we suffer so as we can hardlie get so much as a minutes rest here Thinke not then that God promiseth such a peace as carnall sense can comprehend No we must diue into the deepest thoughts of our hearts reformed by the holy Ghost in righteousnes and holines if we will enioy this peace which passeth vnderstanding as Paul saith Phil. 4.7 This peace shall we be sure to enioy as the Lords gift if we remaine in the true Church By tabernacle and cords he fitlie and aptlie describes the condition of the Church For he might haue called it a citie well founded but he calles it a Tabernacle The Church rather called a Tabernacle then a Citie or Tent which is apt in an instant to be remoued from place to place To teach vs that although the estate of the Church seeme to haue little stabilitie in it and is subiect to many changes yet that she shall stand steadie and vnmoueable for all that she shal stand against all stormes and tempests Though the Church in this world be subiect to many changes as the Moone yet shall she stand vnmoueable against all stormes and tempests whatsoeuer as is proued in the verse following against all the furie of enemies although we thinke it vnpossible and can no way comprehend the reason of it Faith alone is it that can make things so repugnant to agree together to wit that there is safer dwelling in a sillie tent then in the strongest Castles in the whole world With this buckler must we beare off Satans blowes which otherwise would shake and shiuer vs to pieces as oft as we see the Church not a little tottering only but caried cleane away as with a whirlewind now hither now thither Who would thinke there were any saftie or place of rest to be looked for in these tempestuous whirleings But because the Lord will not haue his seruants altogether hampered in the things of this life that they may depend wholly vpon him this promised protection of his ought to be more esteemed of vs then thousands of other stayes besides Vers 21. For surely there the mightie Lord will be vnto vs as a place of floods and broad riuers whereby shall passe no ship with oares neither shall great ship passe thereby THe two particles Chi and Im stand often for a double affirmation but they are put here for expositiues we may also translate For if but I willinglie retaine that which is clearest Well the Prophet giues a reason why the Church which resembles a restlesse pauilion is notwithstaÌ„ding steadier then Cities well founded to wit because her Lord the Almightie is in the midâ—es of her for so she shall not be shaken as is said Psal 46.5 Separate God froÌ„ the Church once and she will fall of her selfe though no man put his least finger to it For wherof doth she consist but of a sort of poore weake and fraile creatures yea the frailest of all others But wheÌ„ God dwels in the midst of vs then he susteines and beares vp this feeble and weake nature and is to vs as a strong rampart deepe trenches yea euen as walles and riuers which compasse in a Citie round about Now the Prophet had respect to the situation of Ierusalem which had nought else but a little
children of Esau Gen. 36.8 and of the stock of Abraham as was said before As at this day what greater enemies haue wee then the Papists Papists the greatest enemies the Church of God hath which are baptized with the same baptisme that we are and make profession of the name of Christ and yet they furiouslie persecute vs and would haue vs vtterlie rooted out because we condemne their superstitions and Idolatries Euen such were the Idumeans and therefore the Prophet culled them out from amongst all the rest of the enemies of the Church In calling them the people of his discomfiture he confirmes the former sentence for it is as much as if the Lord had said It will be but in vaine for you to thinke you can escape my hands seeing you are alreadie ordeined to destruction For by this phrase of speech he pronounceth definitiue sentence vpon them as being alreadie condemned in his heauenlie decree and that no lesse then if at that present they had been put apart and cut away from off the land of the liuing And lest it might seeme that God did them any wrong he addes in iudgement for there is nothing vnto which men are more prone then to accuse God of crueltie so as the greatest part can not be brought to acknowledge him their competent Iudge especiallie if he chastise them somewhat seuerely Isaiah therefore shewes that this slaughter must needs be mixt with equitie seeing God neuer xceeds in ouermuch seueritie Vers 6. The sword of the Lord is filled with blood it is made fat with the fat and with the blood of the lambs and the goates with the fat of the kidneys of the rammes for the Lord hath a sacrifice in Bozrah and a great slaughter in the land of Edom. HE goes on still with the same argument but by another description which amplifies the matter greatlie wherein his drift is to rouze vp the wicked who were wont to gibe and geere at all admonitions as we haue said before Is it not needfull then that Gods iudgements should be disciphered out in liuely tables to wound the hearts of the enemies and to animate the minds of the faithfull with an holy pride in assurance that their foes can not any way shift it for all their stoutnes and rebellion but that they must be brought to the shambles like beasts as soone as God doth but hold vp his finger as they say He compares their destruction to the sacrifices for as they were wont to sacrifice beasts for the seruice and honor of God so should he be glorified by the slaughter of this people The Prophet then confirmes that here which he hath said before touching the iudgement for when the Lord executes Iustice Vers 5. his glorie shines thereby men reuerence and worship him so as the destruction of the wicked you see is rightlie compared to sacrifices which were a part of his seruice Indeed there was no great pleasure in beholding the sacrifices for the cutting their throats the gushing out of the warme blood and the stinck of the smoke serued rather to driue men away yet the honour and glorie of God shined euen in these things So this destruction of the Idumeans no doubt was an horrible spectacle to looke vpon and made no such goodly shew as to bring one in loue with the sight of it but that the faithfull euen in this respect might learne to sanctifie the name of God they were commanded to lift vp their eies to heauen because God in executing such a vengeance did as it were erect and set vp so many altars for his sacrifices And because they had vniustly afflicted the Church of God and had cruelly intreated his chosen without all compassion or humanitie Isaiahâ— pronounceth that the offering vp of their blood was a sacrifice acceptable and of a sweet smelling sauor vnto God because it is the execution of his iudgements By lambs and goates vnder a figure he means the people which should be sacrificed and in alluding to the sundry kinds of offerings he comprehends all the people as well small as great to shew that when God shall take his enemies in hand to punish them hee will not let so much as any one of them escape He mentions Bozrah which was the chiefe and head Citie of the Country in which the greatest slaughter should bee executed and in the next place addes the land of Edom through which this discomfiture should passe without sparing any corner of it Vers 7. And the vnicornes shall come downe with them and the * Or calues heifers with the bulles and their land shall bee drunken with blood and their dust is made fat with fatnesse THis verse is annexed to the former for it is no new thing he speakes of but hee continues the same figure amplifying what hee had said touching goates and lambes to which hee not onely addes calues but wilde beasts also The summe is that Gods vengeance is bounden so as he will spare neither age nor estate for he will put to the sword as well the cruell and proud Giants with their vaine brags as the feeble weakling as if one prepared a sacrifice in which beasts of all sorts were mingled one with another Neither should any thinke it absurd that lambs are coupled with cruell beasts in this sacrifice for by the word lambs in this place hee meanes not harmlesnesse and innocencie but the poore and weake are called so by comparison because their meane condition held them vnder some appearance of modestie Now albeit it may seeme strange that the Lord should thus smite his enemies without sparing of any at all notwithstanding by the word sacrifice he shewes he doth nothing but that which is iust and equall and for which he ought to be praised And indeed whosoeuer shall examin this fact shall be inforced to lay his hand vpon his mouth and to confesse that God had iust occasion to cut them off all not one excepted The like end are all reprobates to looke for namely to be sacrificed by the hands of those that are as wicked as themselues Some take the word Abbirim for Strong I had rather follow them which translate it Bulles it being so taken Psal 50. Albeit by Bulles here vnder a figure he meanes the strong and mighty Vers 8. For it is a day of the Lords vengeance and the yeere of recompence for the iudgement of Zion THis verse must be ioyned to the former for it containes the end why the Lord corrected the Idumeans so seuerely namely because he meant now to maintaine and reuenge the quarrell of his people For had he not added this reason that which hee spake before might haue seemed not onely darke but improper For it would be but a flitting and vncertaine knowledge of things vnlesse in the consideration of Gods punishing of the wicked we did also therein see that hee manifests the continuall care and loue which he hath to his chosen in
the preseruation of them From particular threatnings wee may descend to the generall Now that which is here said of the Idumeans ought to bee applied to all the enemies of the Church for vnder this one particular our Prophet comprehended them all and for this cause are we to cheere vp and refresh our hearts with this consolation in time of aduersitie and to sustaine the iniuries which are done vs which God shall reuenge himselfe For is he called the auenger thinke you for nought See Psal 94.1 It is not our Prophets meaning then alone to say that God hath power sufficient to punish the wicked when he thinks good but also that he reignes in heauen to reuenge all wrongs in due season But the two words day and yeere is to bee noted for thereby he giues vs to vnderstand that God sleepes not in heauen whilest hee seemes to winke at the enemies crueltie but onely deferres to punish till the appointed time to the end the faithfull might learne in the meane space Luke 21.19 to possesse their soules in patience and suffer him to gouerne all things according to his incomprehensible wisdome Vers 9. And the riuers thereof shall be turned into pitch and the dust ehereof into brimstone and the land thereof shall be burning pitch THis whereof he speakes hath relation to that which went before in which hee addes a more ample declaration of this destruction We told you erewhile why the Prophets doe liuely represent and set forth Gods iudgements in such plaine tables as it were euen to bring men vpon the scaffold thereby constraining men to take knowledge of those things which otherwise they would neither see nor comprehend and if they did yet they would vtterly forget them as soone as they had seene or apprehended them But besides this we must note that the Prophets spake of secret and hidden things which seemed altogether incredible for many thought the Prophets bolted out things at a venture in these matters There needed many confirmations therefore and such are those that he vseth in this and other the like places The summe then is that he speakes of such an horrible change as shall vtterly waste the land of Edom. Moreouer he alludes to the destruction of Sodome and Gomorrah Gen. 19.24 which is a forme of teaching much vsed among the Prophets for in this ruin we haue as Saint Iude Iude 7. telles vs a perpetuall example of Gods wrath against the reprobate neither is it without cause that the Prophets doe so often renue the remembrance thereof for they would haue all men learne thereby to tremble at Gods iudgements Hitherunto appertaines that which is said in the verse following Vers 10. It shall not bee quenched night nor day the smoke thereof shall goe vp euermore it shall be desolate from generation to generation none shall passe through it for euer QVestionlesse the Prophet vseth an excessiue manner of speech but the Lord is constrained thus to deale with vs to awaken our dulnes for an vsuall forme of speech would not moue or affect vs. In saying then that the wrath of the Lord against the Idumeans resembles a fire that neuer goes out he takes from them all hope of pardon for as they ceased not to prouoke him so should they find him a seuere Iudge vnto them And Malachi notes it as a signe of the reprobation of this people that the Lord was angry with them for euer Malachi 1.4 The opposition must be supplied because Gods children alwaies receiue some consolation lest they should be discouraged But we need not stand long vpon this matter it sufficeth that we haue the drift and scope of the Prophets words Vers 11. But the pellican and the hedgehog shall possesse it and the great owle and the rauen shall dwell in it and he shall stretch out vpon it the line of vanity and the stones of emptinesse AS touching these creatures which Isaiah here mentions there are diuers opinions neither are the Hebrew expositors themselues well resolued touching the same yet wee may perceiue the Prophets drift well enough to wit that hee sets out the face of a Country laid waste desolate For doubtlesse he speakes of hideous monsters in nature which come not among men neither are they acquainted with them And this he doth the rather to describe the horror of this destruction The first member of the verse then is cleere enough of it selfe but there is some difficultie in the second Some expound these words lines of vanitie by an * A figure thaâ— hath a contrarie meaning antiphrase and vnderstand it of the Iewes but I rather thinke it should bee referred to the Idumeans as the former words are And to the end we may the better know that this is the Prophets true meaning the same words are found in the first Chapter of Malachi verse 4 5. who came long after our Prophet in which place hee confirmes that which Isaiah here denounceth Though Edom say we are impouerished but we wil returne build the desolate places yet saith the Lord of hostes they shall build but I will destroy it and they shall call them the border of wickednesse and the people with whom the Lord is angry for euer And your eies shall see it and yee shall say The Lord wil be magnified vpon the borders of Israel Malachi then plainely expounds that which Isaiah spake somewhat darkly in his time Isaiah saith the Idumeans shall build in vaine the other that they shall spread the lines of vanitie for it is all one in effect as if he had said that the master-workmen as Masons and Carpenters shall but lose their labour in going about to build the Cities againe for men of such craft vse small lines and plummets to measure their works by Those then that should take in hand the restauration of Edom should bestow cost in vaine for they shall be so confounded that they shall not know at what end to begin nor where to make an end And albeit God vseth to mitigate the miseries which he sends vpon others by some consolation in the end yet they must looke for none at all Hence we may collect a very profitable doctrine which is this doe wee at any time see that cities heretofore ruinated are now built againe and brought into some good fashion Therein wee may behold a singular note of Gods fauour Except the Lord build the house they labour but in vaine that build it Psal 127.1 for the labour of Masons and handicrafts men would haue been to no purpose vnlesse the Lord had put his hand both to the beginning middest and end thereof for what can prosper vnlesse he guide things from the laying of the first stone to the last and likewise vnlesse hee keepe them vnder his protection Men may well disburse great summes of monie then yet in vaine yea they shall vexe themselues without bringing to passe vnlesse hee be pleased to gouerne the businesse
seriouslie therein consider Gods iust reuenging hand Vers 16. Seeke in the booke of the Lord and reade none of these shall faile none shall want her make for his mouth hath commanded and his very spirit hath gathered them BY the booke of the Lord some vnderstand this prophecie as if he stirred them vp to reade it diligently and so it is as if he should say not one title of it shall faile when the time is expired as he addes by by after Others expound it more subtillie of Gods eternall decree thus Search whether he hath not so ordained it but this exposition is too farre fetched The word Law expounded I expound it of the law it selfe therefore which by way of excellencie is called the booke of the Lord because out of it the Prophets drew all their doctrine as we haue often told you heretofore That the noueltie of such a fact then should not make them reiect this prophecie Isaiah saith that they were aduertised of it long before and thus hee priuily taxeth their incredulitie for remaining so grosse conceited as to esteeme this thing altogether new and vnheard of Now he hath good reason to bring them to the law wherein God so often declares that he will haue care of his people and will punish the wicked sort Seeing Moses therefore spake of it so long agoe the Prophet saith that none ought to be so incredulous touching the truth of his prophecie seeing he telles them of no strange matters but onely confirmes that which Moses hath long since testified and taught This I take to be the natiue sense of our Prophet who by these words meant to fortifie the Iewes to the end they should wait with patience for the promise of the Lord as being assured that the euent would manifest the truth of those things which were alreadie foretold to fall vpon the Idumeans and other enemies of the Church Why so Because Moses had testified without cause of blame that God would alwaies protect and defend his people Againe it was needfull they should be aduertised hereof that when the Idumeans should be thus dealt withall indeed they might not thinke it fell out by chance but might acknowledge God the author of this iudgement For such is the peruersitie of mans nature that he beleeues not though he be forewarned till the very pinch and besides hee is giuen to attribute that vnto fortune which proceedes from the iust iudgement of God Isaiah therefore preuents these inconueniences in willing them to aske of Moses touching the truth hereof because hee was reuerenced of all in respect of his authoritie None of them to wit of the beasts for the Hebrewes vse these two wordes Isch and Ishah not only when they speake of men and women but also of males and females of all kinds For his mouth He confirmes that which he said before for albeit Gods works be manifest inough yet he makes vs comprehend them better by his mouth that is to say by his word that thereby wee may haue a clearer sight of them and this is the right viewing of the works of God to wit when with a quick eie we behold them in the cleere glasse of his word For we are too bold and presumptuous and giue our selues the raines too much vnlesse we be guided by this heauenlie doctrine as it were by torch-light The pride and ouerweening of men therefore is here to be repressed Men erre because they seaâ—ch not the Scriptures Mar. 12 who will call into question and censure the iudgements of God and all his workes without being ruled by his word for if they would seeke in his booke and aske at his mouth wee should see greater pietie and religion in them then there is Now the Prophet in speaking of the mouth of the Lord meant to confirme that which was said before touching this iudgement the reason is because nothing can faile of that which issues out of his sacred mouth Isaiah affirmes it to be a thing impossible then that that which is once decreed of God which he also hath coÌ„manded him to publish in his name should euer be called backe by any meanes And thus with this buckler hee repulseth all the difficulties which easilie ariseth as oft as the promises of God doe surmount our reach I grant he sometimes threatens with condition as he threatned Abimelec Gen. 12.17 and Pharaoh Gen. 20.3 and the Niniuites Ionah 1.2 whom afterwards hee pardoned because they repented but if he haue once determined to punish men indeed hee will shew by the effects that hee is both true of his word and able to performe it as well as hee is able to deliuer his in the time of neede This the Prophet expresseth againe when he maketh the mouth and spirit or breath to consent together for albeit the spirit of the mouth and the word doe often signifie one and the same thing and that the Hebrewes are wont to repeate one thing twice yet here he makes an elegant allusion vnto the breath from which the words proceed and of which they be formed as if he should say this prophecie shall not want his efficacie because God who by his voice hath commanded the brute heasts to possesse Idumea wil also draw them thither with his onely breath Now hee speakes of a secret inspiration What maruell is it then if all beasts assemble themselues together at Gods first becke as we see it came to passe in the deluge yea euen in the creation of the world when Moses testifies that at Gods commandement all beasts came by and by vnto man to subiect themselues vnder his gouernment Gen. 2.19 7.15 The bruit beasts would haue been subiect to man if man himselfe had been subiect to God And would they not thinke you haue been subiect and obedient to him still if he himselfe had not been depriued of this authoritie by his owne rebellion But being now reuolted from God the beasts forthwith began to band themselues against him and to offer violence vnto him Vers 16. And hee hath cast the lots for them and his hand hath diuided it vnto them by line they shall smite the eares in speaking and should not therewithall cause the same to sinke into our hearts all would be to no purpose In that he attributes this efficacie vnto the word then let vs also therein know that it is himselfe from whom that power proceeds that so it might not be spoken fruitleslie but might worke inwardlie vpon the conscience The Lord works not vpon all nor at all times inwardly vpon mens consciences not at all times nor vpon all but then when it pleaseth him thus to worke by the secret power of his holy spirit Hence we gather that by the same word we be brought into the right way of Gods seruice for without it we should remaine ignorant all our reason would faile and not only stagger but our infidelitie would make vs become whollie brutish It
was bent to serue his God purely For we may wel thinke that God brought not this scourge vpon him now for his negligence excesse or wantonnesse much lesse for his superstitions or idolatry seeing at the very first entrance into his Kingdome he imploied himselfe to the vtmost with exceeding diligence to establish religion in the puritie of it What was Gods purpose herein then Surely hee meant to try the faith and patience of his faithfull seruant Vers 2. And the King of Ashur sent Rabshakeh from Lachish towards Ierusalem vnto King Hezekiah with a great host and hee stood by the conduit of the vpper poole in the path of the fullers field THe order of the historie may seeme somewhat here to be altered for hee said before that Sennacherib had taken all the Cities of Iudah vers 1. and now hee sends Rabshakeh from Lachish which he had besieged Lachish was not taken yet then But we are to note that oftentimes the course of an historie is disioynted so as that is recited last which was done first Besides the Scripture haue this figure frequēt in them as in this place where it is said that all the strong Cities were taken although some no doubt escaped which Hezekias notwithstāding was vnable to succour It seemed then that the Assyrian was become Lord of the whole land seeing nothing was left but Ierusalem in which Hezekiah was imprisoned This historie is described more at large in the second booke of Kings 18. 19. Chapters where it is shewed that Hezekiah vsed all the meanes he could to redeeme his peace for he would haue had it almost vpon any condition He gaue 3000. talents of siluer and 30. of gold which this tyrant exacted for payment whereof he was driuen to rob the Temple of the vessels that were in it and of the plates of gold which were fastned vpon the gates thereof because his owne treasure was spent But as such insatiable gulfes can neuer be filled so when he had receiued this money he then falles to demaund greater things and imposed vpon him harder conditions then the former that he might vex and afflict this good King to the full For hauing once wrought vpō his mildnes he thought the second time to draw him to whatsoeuer himselfe listed only he waited for fit opertunitie to begin warres afresh But the people no doubt for their parts had well deserued to be thus scourged for their wickednesses according as it had been before prophesied for albeit religion florished in outward shew yet their liues remained vnchanged impietie ouerflowed and their hearts were as foule within as euer they were before For as much as the people repented not of their sinnes then was it not needfull they should be chastised with the greater seueritie in regard of such a malitious obstinacie But because the measure of their iniquities was not yet full God pacified the rigor of his wrath and gaue them an admirable deliuerance when all things were become vtterlie desperate Vers 3. Then came forth vnto him Eliakim the sonne of Hilkiah the steward of the house and Shebna the Chancellor and Ioah the sonne of Asaph the Recorder MEntion was made of this Eliakim in the 22. Chapter to him the Lord promised the chiefe place in the kingdome after the death of Shebna But it seemes this was but a vaine and idle promise seeing he is sent to the enemie to sue for fauour as one being readie to yeeld and submit himselfe to the mercie of such a cruell Tyrant This might also astonish the hearts of the faithfull euen to make them call the truth of Gods promises into question Besides this good king was so destituted of good seruants that he was constrained to send Shebna with the rest though he knew him to be a disloyall traytor The word Sopher signifies a Scribe and therfore it is often taken for Teachers or such as are learned sometimes for those that keepe bookes and haue the disposing of the rowles or charters of Kingdomes I haue translated it Chancellor for it can not be referred to the knowledge of the Law we may also gather that this Shebna was in great credit though he were put from the estate of being steward or great master of the kings houshold The word Mazkir signifies a secretarie or a master of the requests Vers 4. And Rabshekeh said vnto them Tell you Hezekiah * This clause I pray you is not in Master Caluins text I pray you Thus saith the great king the king of Ashur What confidence is this wherein thou trustest THe Prophet shewes that these three Ambassadors which represented in a maner the whole state of the kingdome were not only repulsed but receiued disgracefullie galled with insupportable iniuries by the Captaine of this Tyrant For he is so impudent as to aske how Hezekias durst presume to rebell no lesse then if he had bin a man conuinced of Rebellion Some expound the particle Na I pray you but it can not well stand with the honor as you would say of so proud and insolent a Tyrant to come vnto them by way of intreatie He speakes rather like those who impose conditions vpon others who are either vanquished or are readie to yeeld themselues for feare whome such are minded to receiue to mercie which we commonlie call Sommer that is To call vpon or To Summon one But that his Summons might be of the greater authoritie this Captaine speakes in the person of his King and with big words sets forth his greatnes the rather to daunt the heart of Hezekias when he should heare he had to deale with so powerfull an enemie For his meaning was not only to say that Hezekiah was farre inferior to his Master the chiefe Monarch of the world in comparison of whom Hezekiah was to be esteemed no better then a meane Gentleman but he calles him the great King the King of Ashur that by these titles of his power and magnificence he might as it were darken the glorie of all other Kings that so all might seeme to rest in him alone Which thunderbolts had bin sufficient to haue terrified and feared the heart of Hezekiah especiallie seeing he was mued vp as I said before within the walles of the Citie out of which he could not escape much lesse was he any way able to make his partie good against the violence of this Tyrant Vers 5. I say * Or they are but words of the lips Surely I haue eloquēce but counsell strength are for the warre on whom then doest thou trust that thou rebellest against me WHereas we reade in the holie historie Thou hast said it may be expounded thus to wit that Rabshekeb makes as if hee knew Hezekiah his thoughts as if hee should say Thus thou deliberatest with thy selfe But the sense comes all to one though we reade this word in the first person for Rabshekeh speakes as one that had gaged the depth of Hezekias his enterprises and
temptation also in that he keeps himselfe close to the meanes ordained of God and desires to heare his voice by the mouth of his Prophet Isaiah For albeit he rested vpon none but God only yet he reiects not the testimonie of a mortall man like himselfe and this is the cause why the title of the Prophet is here expreslie mentioned because he sent to Isaiah to be confirmed by some new prophesie And thus he names him not as a priuat man but as the seruant of the Lord whose office it was to comfort the King by some word of consolation There are two notable remedies then by which we are succoured in affliction Two soueraigne remedies by which we may receiue comfort in affliction First we must call vpon God for his deliuerance Secondly we must send for the Prophets of God if they be to be found that they may giue vs some word of consolation for it is their charge to comfort and refresh the afflicted by setting the pretious promises of life before them But if Prophets be wanting yet we shall haue sufficient and full consolation in the word it selfe For we must aske counsell of these Prophets which God hath sent not only during the terme of their liues but for euer afterwards and of those that succeed them for although themselues be dead 2. Pet. 1.19 yet we haue their bookes still with vs their doctrine liues and shall remaine for euer but the summe is we must alwaies aske counsell of God Some may demand Quest whether Hezekias was not sufficiently instructed and furnished with the promises was it not a signe of infidelitie in him then to seeke for new promises of the Prophet I answere Ans It is not to be imputed to him for infidelitie or distrust that he seekes a new promise because being best acquainted with his owne infirmitie he was not ashamed to seeke new confirmations of his faith The flesh alwaies solicits vs to distrust The flesh euermore solicits vs to distrust therefore we ought neuer to despise new succors therefore we ought not at any time to despise new supplies nay rather it stands vs in hand to vse all the best meanes we can to beate back the multitudes of temptations which dayly presse vs. For Satan inuirons vs so close on euery side that if we be not well furnished indeed it is not possible for vs to wind out of his snares and intanglings Although we be well instructed in Gods word then and haue learned that he will surely help vs in the day of trouble yet when some extraordinarie surge or waue ariseth it is all the need then to get vs to the mouth of the Lord againe and againe Although our faith be well confirmed in theâ— promises yet vpon new assaults we ought once yea twice to get new confirmatioÌ„s from the mouth of the Lord. and still to seeke out new confirmations to comfort quicken and strengthen our faith We haue no particular prophesies now but we ought to applie the generals to our particular vses because they were written for our learning Rom. 15. In that Hezekias sent Ambassadors to Isaiah and went not himselfe it was because he praid in the Temple for it appeares the mourning was generall in regard that both the elders and counsellers were clothed in sackcloth it is also very probable that the King had proclaimed a publike fast Let vs also note that Isaiah liued not in the Kings house to giue himselfe to iollitie there but in his absence God meant to proue the faith of this good King Vers 4. If so bee the Lord thy God hath heard the words of Rabshekeh whoÌ„ the King of Ashur his master hath sent to raile on the liuing God and to reproch him with words which the Lord thy God hath heard then lift thou vp thy praier for the remnant that are left Obiect IT seemes that Hezekias doubts whether the Lord would heare or no for the particle Vlai is translated if peraduenture and it is taken in this sense almost throrowout the whole Scripture Ans But we must note that the faithfull are accustomed to speake thus though they bee most assured that God will succor them They are indeed somewhat perplexed but it is onely in regard of the difficultie of the temptation wherewith they are pressed Hezekias might well doubt if we looke vpon the estate as it then presently stood but hauing turned his eies towards the word of God hee became more certaine of Gods will and then ceased to tremble any more Now because it cannot be auoided but the flesh will alwaies fight against the spirit in the faithfull and so ouercharge them that they are faine still to drag the wing or to traile the leg after them they sometimes fit their words according to the difficultie which presents it selfe before them And in other places we may obserue that Gods seruants haue spoken on this manner though the matter were out of doubt For when Saint Peter exhorted Simon the Magician to repentance Acts 8.22 he addes If paraduenture the thought of thine heart may be forgiuen thee but hee therein counsels him not to tremble or to pray in vnbeliefe because such a praier had been in vaine but he sets before him the greatnesse of his sinne that hee might quicken him vp with the greater feruencie to awaken at the last that hee might proue a true conuert indeed This word if then is not put here in a doubtfull sense but signâ—fies that which wee vsually speake it may be when we dare hope or promise something to our selues Neither doth Hezechias speake thus as if God vnderstand not what the wicked say or as if he were vtterly ignorant of it but because this principle was fixed in his heart to wit that the Lord is neer vnto all such as call vpon him in truth he now therefore armes himselfe with praiers and is fully resolued to withstand all distrust And for as much as he could not attaine the goale without great strife he saith peraduenture or it may be Note also that he addes heere two sorts of hearing which in part resolues this question True it is that at the first there seemes to be some repugnancie in these words It may be hee will heare the words which he hath heard but it is a very apt kind of speech for Hezekias is certainly perswaded that nothing is hidden from God He onely disputes in himselfe whether God would examin this miscreants blasphemies For in regard that he often defers his punishments for a time and seemes to winke at mens impieties it seemed that hee now also tooke no knowledge of these blasphemies Lastly he takes it for granted that all things are manifest naked before Gods eies onely he askes in some perplexitie whether the Lord indeed will shew himselfe displeased with Rabshekehs railing by some outward signe or no that is not to let him escape any longer vnpunished To be short he desires to
teacheth vs to mount by little and little vnto heauen by the light of the promises which doe shine clearely before vs yet so that in seeking succour we imagin not that God should be absent from vs seeing he hath chosen his dwelling place in the mids of vs. For in regard that his Maiestie much surmounts heauen and earth it is not lawfull for vs to bound him within the narrow scantling of our vnderstanding yet we may comprehend him according to the small measure thereof because he hath reuealed himselfe vnto vs by his word not that we must needs pull him downe from his heauenlie throne therefore but that our minds which are of themselues weake and dull might by degrees approach neerer and neerer vnto him for we haue good reason to presse with boldnes towards his highnes in regard he calles vs vnto him by his word and Sacraments And if we conceiue of these things aright the spirituall knowledge of God shall alwaies beare sway amongst vs so as wee shall not need to tye the Lord any more to stones nor stocks If the spirituall knowledge of God beares sway in our hearts we shall not need to tye his presence to stocks or stones No we shall imagin nothing of him that is earthlie or carnall for the neerer we shall draw towards him the more will we endeuour our selues to vse all lawfull meanes which he sets before vs that our spirits may not rest vpon earthlie things for he applies himselfe to our shallownes only to the end that his Sacraments might serue vs as ladders to climb vp vnto him by but this superstition hath peruerted and turned it to a cleane contrarie vse Vers 17. Incline thine eare O Lord and heare open thine eyes O Lord and see heare all the words of Sennacherib who hath sent to blaspheme the liuing God HEnce we gather in how great perplexitie Hezekias was for the vehemencie of his prayer discouers vnto vs a wonderfull measure of griefe so as a man may see that he indured great combates which he ouercame not without much adoe For albeit the affection and zeale of his prayer shewes the strength and power of his faith yet he therein represents vnto vs as in a glasse his passions that boiled within him As soone then as we are to indure any such assaults let vs learne from the example of this good King to oppose against the passions wherewith we are tossed that which may best serue for the confirming of our faith that by the tempest it selfe we may be brought to a safe and quiet hauen Let not the sense of our weakenes any whit astonish vs then no not when feare and dread shall presse vs aboue measure as it were For the Lord will haue vs wrestle valiantlie euen till we sweate and tremble God will haue vs wrestle till we tremble and sweate because we must not thinke to goe to heauen in a fetherbed or at ease as we vse to speake but after many combates God hath promised an happie issue to them that fight as they ought to doe which in the end he will vndoubtedlie bestow vpon vs. But why doth Hezekiah desire God to heare Thinks he that he sleepes or vnderstands not No such matter But wee are wont to speake thus in some desperat cases either when wee thinke God absent or when hee seemes to make light account of our afflictions Wee see he was so perplexed then that God as he thought had forgotten him that is to say according to the sense of the flesh for had he not beheld him present by the eies of faith he had vtterlie quailed It is as much then as if Hezekias had desired the Lord euen effectuallie and openlie to shew some worke for his saluation which he had long hoped for before in the secret of his heart But why doth he pray that God would open his eies and see It is as much as if he had said Lord let it appeare that thou hast care of these matters Now he sufficientlie shewes where his paine held him most namely he longed to see some vengeance shewed vpon these blasphemers which offred such outrage against Gods Maiestie for albeit this good King tooke great thought for the preseruation of his kingdome and people yet had he respect vnto Gods glorie aboue all other commodities whatsoeuer Hezekias respected Gods glorie aboue all things whatsoeuer And truly the aduancement thereof should touch vs neerer and moue vs more then any thing else especiallie when we know that his glorie and our saluation are things that can not be separated Thus Hezekias hauing brought forth this Tyrant vpon the stage as a blasphemous and hatefull enemie of God because Ierusalem gloried in this title The God of Iacob and in his protection he thereupon concludes that God can by no meanes cast off the Citie which he hath taken into his owne custodie vnlesse therewithall he should renounce his owne name also Seeing the Lord then of his infinit bountie is pleased to ioine his glorie with our saluation let vs hold fast these promises and let vs fortifie our selues with them namely that although the wicked goe on in a vaine hope thinking to scape scotfree whilest they blaspheme God and cast vp that poison out of their hearts which lurked before in them yet there is not a sillable thereof which he vnderstands not and he will in his due time bring them to an account for the same Vers 18. Truth it is O Lord that the Kings of Asshur haue destroyed all lands and their countrie 19. And haue cast their gods in the fire for they were no Gods but the worke of mans hands euen wood or stone therefore they destroyed them HEzekias begins here to put a difference betweene the true God and the false which we also had need diligentlie to do for the wicked that are not enlightened haue many confused thoughts of some diuinitie which by and by vanisheth away so as either they thinke there is no God at all or if there be yet they regard him not But God would not haue vs lightlie touched with some idle or vading conceit of him What knowledge of God is required to be in Christians but that we should acknowledge him to be the true God who by the brightnes of his power scatters abroad all the darknes of ignorāce It is not enough then you see to acknowledge a diuinitie of I can not tell what as prophane ones do but God ought to be so knowne and receiued that he be discerned from all Idols and the truth separated from lyes And questionlesse when he hath once cleared our iudgements all opinion of false religions which possessed our minds before will immediatlie fall to the ground And so much the rather are we to hold fast this doctrine by how much the more many please themselues in fond speculations thinking it sufficient for them if they acknowledge a God at randon Whether they ought to worship the god
the 39. Psalme saith I held my peace Lord because thou diddest it If the feare of Gods power restraines vs not wee will neuer cease murmuring and therefore Iob Iob 39.37 considering that he had to doe with God saith I wil lay my hand vpon my mouth I will make humble supplication to my Iudge Iob 9.15 Hezekias then puts himselfe to silence for hee saw it was but vaine for him to stand disputing the case with God And thus hee confesseth that hee was but as a dead man because the Lord made him feele how forcible his threatnings were By reason whereof this good King concludes that hee profites himselfe nothing at all with replies because discourses to and fro haue no place in this behalfe I grant that these words proceeded indeed from despaire for in feeling God his enemie he shuts vp the gate against the passage of his praiers But it is no new nor straÌ„ge thing for such words which turne vs from praier now and then to escape vs in extreme griefes prouided that on the contrarie wee cleaue close to the proppe of praier yea although the sense of the flesh doe ouersway vs so far for a time as to perswade vs that all is but in vaine Wee may coniecture that this good King was so intangled with perplexed thoughts that he fainted in his languishing disease but especially in that he saw it was the best way for him to be silent as I haue said for hee did but lose his labour to plead with God as it shall appeare more fully in the course of the text Whence we gather that he now sets before him the fearfull power of God to the end hee may dispose himselfe to true humilitie Moreouer because the verbe Dadah signifies to moue ones selfe to goe softly some expositors translate I shall be remoued or tossed others I shall walke softly But I verily thinke hee speakes of a weake and trembling gate for he was so weakened that he thought he should neuer recouer his former strength againe This trembling must be referred to feare for he addes by and by after in the bitternesse as if he should say The anguish which oppresseth mee is so fast rooted in mine heart that it can neuer be plucked vp and thence came this vveaknesse whereof hee speakes Now because the vulgar translation hath I will acknowledge Auâ—cular confession the Papists haue wrested this place to proue their auricular confession but so vnaptly that old dotards may laugh them to scorne For it plainely appeares that he speakes not heere of confession but of an astonishment and trembling wherewith Hezekias shall bee smitten euen all the daies of his life as he himselfe here saith Vers 16. O Lord * Or all those that shall liue after me shâ—l know the life of my Spirit because thou hast made me to sleepe c. to them that ouerliue them and to all that are in them the life of my spirit shall bee knowne that thou causedst me to sleep and hast giuen life to me THe Prophets words are so short that it hath caused many interpretations amongst which this that followes is the most approued O Lord others shal liue after these yeeres that is to say their life shall bee prolonged As if he should say Seeing thou hast prolonged my daies thou wilt also cause others to inioy the like fauour from thee But this sense agrees not with the text and I iudge it too far fetched I should rather deem Hezekias his meaning to bee this O Lord all those vvhich shall liue after these yeeres vvhich thou hast added vnto my life shall know the life of my spirit And therefore the relatiue which must bee supplied for it is a thing vsuall among the Hebrewes not to expresse it and so this will bee no constrained exposition For it is not to be doubted neither can it be denied but hee speakes of the yeeres which the Lord had giuen him as an ouerplus His meaning is then that the fauour which God hath shewed him shall not bee knowne to those of his time onely but of the posteritie also Thus he sets forth the greatnesse of the benefit which shall be renowned for the time to come and shall remaine ingrauen in the memories of all euen after Hezekias shall be dead so as it shall be called a kind of resurrection The word to sleepe signifies to die according to the Hebrew phrase Gen. 47.30 Thus hee compares his sicknesse to death 1. Cor. 7.39 11.30 2. Pet. 3.14 to which he was so nie that he made none account of life Vers 17. Behold for felicitie I had bitter griefe * Or thou hast loued my soule in the pit of perdition but it was thy pleasure to deliuer my soule from the pit of corruption for thou hast cast all my sinnes behind thy backe AGaine he amplifies the greatnesse of his griefe by another circumstance for sudden calamities which we thinke not of doe trouble vs much more then those which wee see approching His sicknesse was the more cumbersome and insupportable because it surprised him vnawares whilest he was quiet and in prosperity thinking nothing lesse then to be so soone bereaued of his life We also know that the faithfull now and then doe please themselues too much in their prosperitie promising vnto themselues a constant and setled felicitie which Dauid confesseth himselfe was guiltie of I said in my prosperitie I shall neuer be moued but when thou hiddest thy face I was troubled Psal 30. Nothing therefore could astonish Hezekias more then to heare he must die when hee made account to liue in peace his enemie being driuen away and cut off for I thinke hee fell sicke after Sennacherib was repulsed and his host slaine as we haue said before See then a sore disease which now comes to vex him vehemently in the middes of this ioy and tranquillitie which presented it selfe before his eies We must not looke to inioy a setled estate any long time This shewes that we must make no account to reioyce in any setled estate long nor to lull our selues asleepe in iollitie seeing there is nothing stable nor stedfast in this life but we may be bereaued of all our ioyes in a moment Therfore whilest we are in peace let vs euen meditate of warre aduersitie and persecutions Aboue all things let vs carefullie seeke that peace which is grounded vpon Gods fatherlie loue and compassion wherein our consciences may rest securely The peace which is grounded vpon the assurance of Gods fauor is to be sought for aboue all things The second part of the verse may be expounded two waies because the verb Chaschak signifies To loue and sometimes To will This sense agrees not amisse It was thy pleasure to deliuer my soule but if nothing be supplied the sense will still be perfect O Lord thou hast loued my soule when it was in the Sepulcher It is knowne to all that the Soule is
expresse voice of God Hereunto appertaines the verbe To cry The interrogation hath an emphasis here as if he should say Thou must publish this message with a loud voice that it may indeed go to the quicke But the interrogation which is added imports much for the Prophets meaning therein is that hee ranne not of his own head nor bragged of things he vnderstood not but that they were taught him at leasure and distinctly he being well aduised and very attentiue From the matter it selfe we may gather What is to be gathered from the matter it selfe that here is nothing superfluous in regard that two principall points of the heauenly doctrine are here to be handled summarilie First that howsoeuer man bee nothing in himselfe but smoke and vanitie and that all his excellencie vades and perisheth as the shadow or like the flower yet the faithfull haue good cause notwithstanding to reioice because they seeke their saluation out of themselues Secondly albeit they be strangers vpoÌ„ earth yet they are inriched with heauenly glorie because the Lord vnites himselfe vnto them by his word for our abasement ought to inflame vs with a desire to partake of Gods grace The Prophet knew well enough what he was to teach What shall I cry but he meant to rouze vp their spirits by this interrogation thereby to shew that himselfe and all his fellow seruants were constrained by this necessitie to vtter this sentence and that they could not otherwise discharge their duties well though they shuld intreat and admonish neuer so much for the truth is nothing shall bee gained by speaking if they hold any other tenure then this The word cry may signifie a libertie and euidence in the words for the Prophets were not to whisper betweene the teeth but in the hearing of all to pronounce that which they had to say roundly and to their vnderstandings yea freely and plainly to open the meaning of whatsoeuer message they had receiued Is any man called to the office of teaching What such are to doe as are called to the office of teaching then Let him alwaies thinke and remember that he must vse an inuincible freedome of speech against all difficulties that are opposed to his ministery as the Prophets and Apostles haue done without shrinking their neckes out of the coller Woe bee to mee saith the Apostle if I preach not for necessitie is laid vpon mee 1. Corinth 9.16 All flesh is grasse First it is to be noted that he speakes not here of the fragilitie of mans life onely for the words haue a larger sense that is to bring to nothing all the excellencie which men may seeme to haue in them Dauid indeede compares this life to grasse Psal 103.15 because it is corruptible and transitorie but the scope of the text shewes that Isaiah speakes not of the outward man onely How farre this phrase All flesh is grasse exteÌ„ds it selfe but also comprehends the gifts of the minde wherewith men are vsually puffed vp as wisdome valour industrie iudgement dexteritie in dispatching businesses by meanes whereof they thinke themselues more excellent then all the rest of the creatures This is better expressed by the word Chasdâ— which is by and by added which some translate Glory others Well doing but I had rather expound it grace The meaning of this word Grace by which word I vnderstand vvhatsoeuer gift it is whereby men purchase praise and honour vnto them from others Notwithstanding the passiue signification may haue place as if the Prophet should say Whatsoeuer is excellent and worthy commendation among men proceedes from the meere liberalitie of God And in this sense Dauid calles the Lord the God of his sauour Psal 59.10 by whose grace hee had receiued so many benefits as he inioied It is also very certaine that all that which is praise worthie in men is heere called by this word grace and is by the Prophet condemned euery whit of vanitie for there is a close opposition between the common gifts of nature and the grace of regeneration Many expound this of the Assyrians and refer it to them as if Isaiah meant to discharge the hearts of the Iewes from all feare by lessening or indeed by taking cleane away the power riches wit and subtile plots of their aduersaries Thus they expound it then If the force of your enemies feare you remember they are but flesh which by its own debilitie consumes it selfe away But these mens errors shall be sufficeÌ„tly coÌ„uinced anon by the very scope of the text where the Prophet applies his speech directly to the Iewes Wee are diligently to obserue then that whole man with all his faculties wherein he pleaseth himselfe is heere compared to a flower Men are easilie brought to confesse they are mortall but the difficultie is to make theÌ„ disclaime their owne carnall reason 1. Cor. 2.14 All men are easilie perswaded of their mortalitie touching this life and the prophane writers haue disputed that question at large but there is much more difficultie to plucke vp that confidence which men conceiue through a false opinion of their owne wisdome for they thinke they haue more sharpnesse of wit industrie in them then others and therefore also thinke they haue good occasioÌ„ to glory in themselues aboue others But our Prophet shewes that the rarest gift in man fades and perisheth forthwith Notwithstanding he seemes to adde a kinde of correction by way of mockage in speaking of the flower of the field for there is more beautie in a flower then in grasse It is therefore a yeelding or granting as if he should say Though men haue some outward appearance of beautie such as is in the flowers of the field yet all is but a flower â— for the beautie and grace thereof wholly vanisheth away so as their glorying and flattering of themselues in this vaine and deceitfull glittering shew is to no purpose at all Vers 7. The grasse withereth the flower fadeth because the spirit of the Lord bloweth vpon it surely the people is grasse THis may well be vnderstood of the beautie of the fields which the violence of one gale of wind spoiles as it is said in the hundred and third Psalme for we know that the wind is called the spirit of God in other places But I rather thinke the similitude is applied to the present purpose because otherwise the application would be obscure The Prophet then expounds his owne meaning when hee said that men with all their glory were nothing but grasse because the spirit of God will consume them in the top of their pride vvith one blast Therefore this speech must be thus râ—solued Howsoeuer it be true that men being indeed vvith excellent parts of nature may florish yet they shall know that all is but vanitie vvhen the Spirit of God shall but blow vpon them For in that they grow so besotted in their own ouerweenings it is because they neuer set themselues
meaning is that this Citie was no way more excellent then the rest but in regard that God had chosen it aboue the rest to be the seate of his Sanctuarie In the next place he saith that they publish good tidings because the Priests and Leuites were there ordeined and instructed according to the rules conteined in the Law that they might be fitted to be leaders of the people and to publish the doctrine of saluation In the meane while this title wherwith God adornes his Church is well to be obserued to the end she may be knowne by some sure and infallible marke That assemblie is not to be reputed the Church where the doctrine of saluation sounds For that assemblie is not to be held for the Church where the heauenlie doctrine of glad tidings is not sounded forth and preached and in this sense the Apostle saith that she is the pillar and ground of truth 1. Tim. 3.15 For albeit God might gouerne vs well enough without the ministrie of man yet he hath imposed this charge vpon his Church into whose hands he hath committed the inestimable treasure of his word for this cause she is called hereafter The mother of all the faithfull Chap. 66.10.11.12 Hence it followes that nothing is more absurd and vniust then to see dumb Idols to boast of the name of the Church The true Church the mother of the faithfull Dumbe idols in the papacie boast in vaine of the title of the Church as they doe in the Papacie We are also aduertised that the Church is not taught of God that she should keepe her knowledge to her selfe but that she should proclaime that to others which she hath learned Moreouer she is inioined to publish this grace freely without any feare that the Prophets might know they were not to speake timerouslie as of a thing doubtfull but as those that were well assured of that truth which they set forth being fullie perswaded that God which was the author of it could not lie but his will was that the witnesses of his grace should come out of Zion to replenish the whole land of Iudeah with gladnes When he addes Behold your God In this sentence he comprehends the summe of our happines which consists in enioying the only presence of our God which brings with it the fulnes of all good things but if we be depriued of it no greater miserie can befall vs. For if we be estranged from God all things must of necessitie turne to our ruine though wee should inioy all the pleasures in the world From this circumstance it is also to be noted that nothing is more contrarie vnto faith then to tie the doctrine which the Prophets publish to the sight of our eies for themselues must needes haue been mute if they had not lifted their mindes farre aboue the world neither durst they otherwise haue bin so bold and constant to draw on others with them to hope for better things in the midst of despaire Surely when the wicked haue their swindge and that iniquitie hath gotten the vpper hand when the poore Church trembles and seemes of all other the most miserable then is the time to lift vp our heads When it is the fittest time to proclaime comfort to the Church and so much the more to fasten our eies vpon the promises and to preach and publish his comfortable presence to such as will behold it by faith Vers 10. Behold the Lord God will come with power and his arme shall rule for him behold his reward is with him and his worke is before him HEe inricheth this short and latter sentence with many words because it needed some exposition and he vseth the word behold againe for the greater certentie that hee might so much the more incourage the faithfull He shewes more fully then of how great vse the presence of God is vnto vs and first he saith he vvill come vvith power which shall not be idle but such as we shall feele to be effectuall Some translate the word Lo Of himselfe which also word for word may bee turned He is mightie or reigning of himselfe Now his meaning is that God is strong enough and needes no man to helpe him The same is repeated vnder the words reward and vvorke for it is vsuall among the Hebrewes to repeate one and the same thing two waies By reward we must not vnderstand a recompence due by merit but the righteousnesse of God by which he protests he will recompence those which call vpon him in truth and with vpright hearts for those that are but meanely read in the Prophets language know that the word Secar imports so much The summe is that God will not come to make shewes onely but will manifest his power and make vs to feele it indeed And thus it would not bee amisse if the word Effect were put in stead of vvork Many expound this more wittily and descant like children vpon vvorke and reward as if vvorke were the merit to which reward must bee giuen but the Prophet had no such meaning In both words he repeates the same thing as I haue said and sets forth the fruit of the Lords comming which the faithfull shall receiue to their exceeding benefit Vers 11. Hee shall feede his flocke like a Shepheard hee shall gather the lambs with his arme and carrie them in his bosome and shall guide them with young BY this verse he shewes what this vvorke of the Lord is for in as much as he workes diuersly and infinite waies the hearer might haue doubted with himselfe what God meant to doe And thus the generall doctrine could not of it selfe haue been sufficient to haue raised vp their hope Now howsoeuer hee stands not to reckon vp all the parts of Gods office yet in these few words he signifies that his determination was to vphold and keepe his Church And therefore he compares him to a shepheard by which word hee sets forth Gods infinite loue towards vs in that hee vouchsafeth to stoope so low as to bee our shepheard Gods loue in this verse Gods power in vers 10. to be ioined together The Prophet hath in other places yea and in the former verse also armed him with a terrible and inuincible power for the defence of his Church which he will also repeat againe afterwards but here he attributes to him a more gracious title to the end the faithful might sweetly repose themselues vnder his protection Moreouer although by the word flocke he meanes the elect people whom he had taken into his custodie we are notwithstanding admonished that hee will be no shepheard but to such as with the modestie and weakenesse of sheepe and lambs are content to follow him The condition of a flocke therefore must bee considered for he will not feede wild beasts God will be no sheepheard to wolues but to such as shew the tractable and meeke nature of lambs but lambs Let vs thererefore cast off all
God apart from other nations seeing our enemies in fighting haue victorie from heauen and our God in the meane while succors not vs at all Neither is it to be doubted but the infidels also mocked these poore captiues as it appeares by other places That this calamitie then might not cause the Iewes to forget the true religion God riseth vp and saith that a greater wrong can not be done vnto him then if the faithfull being wrung by afflictions should therefore conforme themselues to the idolatries and superstitions of the Gentiles Thus then he confirmes them in the truth of his promises lest they should faint vnder the burthens which they were to susteine But the Prophet speakes not to the men of his time only as we haue said but to all their successors who were to vndergoe sharp assaults against the Idols of prophane nations vnder whom they were held captiues And in the second place they had enough to doe to shunne the euill examples and customes of those nations for it was exceeding difficult for them to continue constant being mingled among Idolaters and dayly beholding their corrupt maners To the end therefore that they might not be tainted with any vain conceit to wit that the affaires of the Idolaters prospered well in regard of the honour which they did to their Idols and false gods the Prophet I say preuents such an offence and saith that they vvere in no vvise to compare the gods of the Gentiles vvith the God vvhom they and their fathers vvorshipped for those gods were made with mens hands the matter of them being but gold siluer wood stone or such like but their God was the Creator of heauen and earth Great must the outrage be therefore against his Maiestie when the same shall be compared with things of nothing yea it is a dishonor in the highest degree if he be not exalted farre aboue the Angels or whatsoeuer is called God When S. Paul vseth this testimonie against Idolaters Acts 17.29 he peruerts not the true sense of the Prophets words but from thence hee rightlie gathers that it is a wicked thing to represent God by any similitude at all And our Prophet not only disswades the Iewes here from distrust but also therewithall condemnes the superstitions of the Gentiles shewing it to be a thing quite repugnant to the nature of God to be represented by any grauen Image And thus we see the Apostles doctrine sutes well with this place for the Prophet hauing prooued that Gods power is infinite seeing he is able to comprehend all things in his fill vers 12. at last he concludes To vvhom vvill ye liken me Make what Image you will it shall be nothing like me This is a very profitable doctrine and well worthie our obseruation for were there but this one text it were enough to refute all the inuentions wherewith the Papists are misled who permit it as lawfull to represent God by outward shapes and figures The Prophet holds it as a resolued truth that it is vnpossible to make an Image of corruptible matter that should any way be able to match with the glorie of God he vtterlie reiects the Idols themselues so farre is he off then from speaking of adoring them that he counts it euen an execrable and horrible sacrilege so much as to frame or carue them and to set them vp before God But the holy Scripture is full of such sentences Moses aduertiseth the people who were inclined to this vice You saw no similitude nor shape saith he in the mountaine only you heard a voice take heed therefore lest being corrupted you should make you any grauen Image Deut. 4.12.15 Wil we haue a right knowledge of God then Gods image is most liuely represented vnto vs in his word Let vs not frame him after our fantasies but seeke him out in his word where we shall find his Image represented vnto vs in most liuely colours Let vs content our selues with this knowledge and neuer enterprise any thing of our owne heads for other meanes as Idols Images and Idols teachers of lies and Images will neuer teach vs the truth but vanitie lies as Ieremiah very well saith Chap. 10.8 The stock is but a doctrine of vanitie And Abacuck Chap. 2.18 The grauen Image is a thing teaching lies Now whereas the Lord sometimes compares himselfe to a Lyon to a Beare a man or the like this is nothing to prooue the lawfull vse of Images as the Papists dreame A dâ—â—ame of the Papists refuted but such similitudes serue to set forth the goodnes lenitie anger or seueritie of God with other affections attributed vnto him which can not be manifested vnto vs but vnder similitudes of things familiarly knowne To conclude if it were lawfull to represent God by an Image we should then put no differeÌ„ce between him and the dunghill gods of the Gentiles and so the Prophets doctrine could not stand firme Vers 19. The workeman melteth an image or the goldsmith beateth it out in gold or the goldsmith maketh siluer plates 20. Doth not the poore chuse out a tree that will not rot for an oblation Hee seeketh also vnto him a cunning workman to prepare an image that shall not be moued BEcause publike consent in things is of great force and that it is by and by receiued for a law if a thing once please the multitude the Prophet heere fortifies the faithfull against such an error Here is therefore an occupation or preuention as they call it to wit the Iewes were to take heede how they stood amazed in seeing idolaters so carefull in their strife who should haue the gaudiest gods for if they did so they were in danger to bee seduced by them But therewithall he riseth vp in an holy indignation against the desperate follie of men who so boile in their superstitious imaginations that euery one will haue an idoll fit to please his owne humor He also shewes that no state or condition of men are free from this impietie but that the poore are as well guiltie thereof as the rich All are gone out of the way all are coâ—rupt Psal 14.3 for the rich they make them gods of gold and siluer the poore of such a tree as likes him best And thus he shewes that all sorts are carried away with an intollerable furie in desiring and seeking out some excellent thing for the seruice of their gods though the meanes to doe it withall faile them Men will haue gods forsooth that they may looke vpon The beginning of idolatry and handle Loe here the originall and fountain from whence idolatrie hath sprung For God is not neere vs in a puppet but by his word and by the power of his holy Spirit And howsoeuer in his Sacraments he represents vnto vs liuely images of his grace and spirituall benefits yet his onely drift therein is to lift vp our mindes by them to himselfe But our Prophet in the meane while derides
as they turne not an haires breadth from that path which God hath limited out vnto them Thus their wonderfull disposition shewes that God is the author and framer of them Can a man then open his eies but he shall be forced to behold the maiestie of God in the works which his hands haue wrought He bringeth out their armies by number Vnder the word armie he comprehends two things First a number in a maner infinit secondly the excellent disposing of them For a small number of men will not make an armie vnlesse there be many bands Moreouer we call not a troope of men gathered disorderly together an armie but that where there are Lieuetenants Sergants of the band Captaines Colonels and ohter leaders who are to bring their souldiers in a right aray Thus then the infinite numbers order and certaine courses and marchings of the starres doe very well deserue this name of an armie By the word number hee signifies that God hath this armie alwaies at a becke Souldiers you know loue to be wandring this way and that way and the Captaine cannot easilie get them by and by together though hee cause the trumpet to be sounded neither can hee forthwith put them in aray being assembled But it is far otherwise with God hee hath alwaies his souldiers at a becke yea by number that is to say he knowes the tale of them so as none absents himselfe He calles them all by their names This sentence is in so many wordes contained in Psal 147. Some expound it as if God knowes the number of the starres which to vs is vnknowne but Dauid and Isaiah both meant another thing to wit that God makes the stars to serue his turne at his pleasure as if one should call his seruant by his name to set him about some businesse and in the same sense it will be said hereafter Chap. 45.1 that the Lord called Cirus by name because he vsed him as his seruant to set his people at libertie In a word by this hee notes a great readinesse and obedience when he which is called by his name answers to it by and by Those who expound the member before going to wit that God knowes the number of the stars faile also in this that they thinke by the word greatnesse By the greatnesse hee hath giuen them names signifying their power office Others expound it that there is no starre which hath not his propertie and efficacie because the Lord hath giuen it them for euer Others ioine these words with the verbe shall call as if the Prophet should say The Lord is so mightie that all the starres vnderstand what he commands them But as I take it this sense agrees best to wit that God is so powerfull and mightie that hee no sooner commands anie thing but all the armies of heauen are pressed to obey him wherein we haue a singular testimonie of his greatnesse when so excellent creatures doe without difficultie subiect theÌ„selues vnto him and in receiuing his commandements witnes that they acknowledge him for their Lord and Creator The word none is by the Hebrewes applied not onely to men and women but to other creatures yea to those that are without reason as heretofore in Chap. 34.16 speaking of the birds which should inhabit stately houses he saith that none of these shall faile and the word Isch which is there the Prophet puts heere This place sets before vs the power of God and teacheth vs that there is no creature in heauen nor in earth but it depends vpon his will and good pleasure What is more absurd or vnreasonable therefore then to compare him with idols which are vainer then vanitie it selfe Vers 27. * Or Why wilt thou say or shouldest thou say Why saiest thou O Iaakob and speakest thou O Israel My way is hid from the Lord and my iudgement is passed ouer of my God NOw Isaiah complaines of the Iewes who being in a manner brought to the last cast turned their eies away from Gods promises which were the meanes of their comfort Or if you will haue it so he takes order for the time to come lest they should quaile vnder so many and so tedious afflictions as should befall them The words are in the future tence which may be resolued into the subiunctiue Wherefore shouldest thou say From the former sentence he well inferres that whatsoeuer should happen The coherence of his verse with the former the faithfull and elect people were to wait patiently vpon the Lord till he in due season should relieue them Now he reasons from the lesse to the greater The Prophet takes his argument from the lesse to the greater that seeing God alwaies holds his soueraigntie ouer all the parts of the world it is vnpossible that he should euer for sake his Church Notwithstanding it is very likely that the people in that time made many complaints and murmured against God as if hee had been carelesse of their saluation or as if he came not soone enough to succour them or else that he shut his eies as one that refused to behold them in their aduersities This vice he now goes about to correct for they thought the Lord had cast them off and so in afflictions we are also ready to thinke for we imagin that he hath reiected and giuen vs vp for a pray because he lets things in the world goe at six and seuen Iaakob and Israel By these names the Prophet puts them in mind of the Lords couenant confirmed vnto them by so many promises As if he should say Thinkest thou thou art not that people whom God hath chosen to himselfe Wherefore shouldest thou imagin that hee which cannot deceiue should contemne thy arguments or reasons For the word vvay is taken for their estate or reasons and hid is taken for contemned or vnknowne because if God withhold his help but a little wee straight way â—hinke that his prouidence reacheth not vnto vs. Some expound it otherwise to wit that the people are heere reproued because they thought to sinne without punishment and so they will haue this sentence like to that in Psal 14.1 The foole hath said in his heart there is no God But questionlesse this was the Prophets meaning Thinkest thou O Israel that God thinks not of thine affaires For hee contests against the peoples infidelitie and rebukes them sharply that hee might afterward raise them vp to hope and comfort shewing that it is vnpossible for the Lord not to regard and helpe those whom hee hath once taken into his tuition and sauegard The word iudgement which is by and by added confirmes this interpretation for we cry out for iudgement in the time of affliction when we be oppressed and wronged And it is said that God then takes our cause in hand When God is said to take our cause in hand when in taking knowledge of it hee defends and keepes vs as on the contrarie that he
it to Pharaoh and Abimelec Gen. 12.17 and 20.3 whereof the Prophet expreslie speaketh in the 105. Psalme for the Lord rebuked and chastised them in that they durst aduenture to touch his anointed But hee speakes properlie of the victorie which he got ouer the foure Kings which led his kinsman Lot captiue with all his familie for it sufficientlie appeares by the scope of the text that he speakes not of kings or nations that were peaceable but of armed enemies who by force were subdued He afterwards amplifies the easines of this victorie and expresseth therein a great contempt when he compares Kings to dust and stubble for Abraham ouercame them without hazarding his person And therewithall we are taught to attribute this victorie to God and not to the power of man for men can not atchieue a victorie with so little adoe Vers 3. He pursued them and passed safely by the way that he had not gone with his feet AGaine he magnifies the singular goodnes of God in amplifying this victorie by other circumstances and this is aduisedlie to be considered of vs that he should obteine so great a conquest in a countrie vnknowne vnto him It was a difficult and dangerous matter for him to pursue his enemies into regions vnfrequented for Histories record sufficientlie what aduantage is gotten by knowledge of places both by sea and land which those that frequent the warres haue euer and anon experience of But this hindred not Abraham whence it appeares yet better that he was conducted and succored by Gods hand who leades those that are his forward with boldnes Vers 4. Who hath wrought and done it He that calleth the generations from the beginning I the Lord am the first and with the last I am the same THough Isaiah propounds nothing here but the example of Abraham yet no doubt his meaning is to put the people in mind of all those benefits which the fathers in former times had receiued As if he should say Remember your beginning From whence raised I vp Abraham your father Through what waies led I him And my benefits haue not ended there for since that time I haue neuer ceased to fill you with all manner of blessings When he asks Who it is He speakes not of one fact but ads other mercies powred out vpon them many waies which the people were now to call to minde Where he saith that God called the generations from the beginning it ought to be referred to the continuall successions of the times and the word Dor among the Hebrues signifies not only the time or age of mans life but those also which liue in the same age And thus one age is distinguished from another as the fathers from the children and the grandfathers from their little ones for our successors will call vs which now liue the former or next age and that of our predecessors the old time Now because one age would consume the race of mankind if it were not supplied by the children which are borne the Prophet shewes that God multiplies men by continuall succession that so one may supplie anothers roome when it is emptie Whence it followes that his prouidence gouernes all ages Gods prouidence gouernes all ages lest we should thinke the world were ordered by fortune for wee may euidentlie perceiue that his hand and power is in the succession of one age after another But because diuers changes make vs thinke that the world goes vpon wheeles as they say therfore the Prophet contrariwise shews that these so many alterations were foreseene from the beginning The summe of all is That God rules in these varieties and changes which time brings forth God rules in all the changes which time brings forth and with a steadie hand brings that to passe which himselfe from the beginning hath ordeined I the Lord. He affirmes in more euident termes that God is the author of these benefits namely that Abraham ouercame his enemies liued so long among the wicked without harme done vnto him that he discomfited foure kings and that the Lord reuenged the wrongs he receiued when Pharaoh and Abimelec tooke his wife from him Gen. 12.9 and 14.15 and 20.18 To be short he teacheth that it is to him we ought to referre all the benefits bestowed vpon the ages following after so diuers and sundrie waies for he extended not his liberalitie towards Abraham and his seed alone but likewise to the whole world Where he names himselfe the first and saith he is with the last this appertaines not only to the eternitie of his essence but to his rule and dominion which he exerciseth ouer the whole world As if he should say Continuance of time makes me not wax old for I neuer meane to giue vp my right He is not idle in the heauens but from his high throne beholds and orders the least things Moreouer although the world forgeth vnto it selfe a world of dunghill gods yet he will lose nothing by it because he alwaies continues one and the same Vers 5. The yles saw it and did feare and the ends of the earth were abashed drew neere and came 6. Euery man helped his neighbour and said to his brother Be strong HE shewes now that the world was too vnthankfull who hauing seene the workes of God did still perseuere in that blindnesse wherewith it was possessed before In the beginning of the Chapter hee shewed that the victorie was his if they would but lend their eares to heare his plea now he addes that the Gentiles knew his power well enough and yet for all that continued obstinate and rebellious In which respect they were left without excuse Why so Because the Lord manifested himselfe so apparantly that they could not chuse but see him vnlesse they would wittingly shut their eyes lest they should behold him That he might therefore take from the nations furthest off all pretext of ignorance he saith they were abashed at the sight of his works and yet they fell to their old bias againe and forthwith wrapped themselues in many superstitious vanities and errors The summe is that they not onely beheld but were also conuinced in that this knowledge abashed them But some may obiect Obiect that the benefits which God did to Abraham could not bee made knowne to all in such wise that forraigne nations should be fully acquainted with it I answer Ans that howsoeuer he mentions none but Abraham here yet vnder him hee meant to call to mind other examples of his goodnesse which their forefathers had tasted of since that from both they might conceiue hope of deliuerance Abraham was not onely deliuered out of Caldea but God drew also all his posteritie out from the bondage of Egypt Exod. 13.16 and put them into possession of the land of Canaan He saith then that the Iles felt his power when hee deliuered and preserued his people that they might know the true God for his power plainly appeared in so many miracles Lastly he
aduanced vs the more carefull should we be to cut off all pride and presumption that we may giue our selues to reioycing in him and to the setting forth of his praise and glory only Vers 17. When the poore and needie seeke water and there is none their toong faileth for thirst I the Lord will heare them I the God of Israel will not forsake them HE goes on with the argument begun froÌ„ the beginning of the former Chapter for he sets out the miserable and poore estate into which the Iewes should be brought being in Babylon till God hauing compassion vpon them should at the last assist and help them Thus he aduertiseth them to prepare themselues for the induring of extreame pouertie when he telles them of thirst for wee know there is nothing more tedious to bee borne then the vvant of vvater when one is thirstie This therefore was a very apt kind of speech to expresse the greatnesse of their calamitie But the Prophet affirmes that God vvill aid them euen at the very pinch and thus we may see to whom this promise belongs namely to such as being in extremitie patch away and faint with thirst Hence also we may note that the Church flowes not alwaies in abundance of outward things The Church flowes not alwaies with abundance but is sometimes brought to penurie and want that by such goades in her sides she might be stirred vp to call vpon God for wee are wont to wax idle when things fall out as we would haue them It is good therefore to bee exercised with hunger and thirst that wee may learne to seeke the Lord with our whole hearts In a word it is very needfull we should be pressed with pouertie that so wee may the better taste the Lords bountie Questionlesse the Prophet meant by this circumstance to set forth the greatnesse of Gods grace as alâ—o admonisheth the people hereby not to faint nor quaile in the time of need and want Now we are to obserue what titles he giues them for in calling them poore and needie he speakes not to strangers but of such as the Lord had chosen and adopted for his heritage Wee ought not to wonder then if God now and then suffer vs to languish vnder hunger and thirst seeing hee hath exercised our fore-fathers no lesse seuerely When he saith the waters appeare not let vs learne that the Lord for the triall of our faith and patience takes away all means from vs that we might rest vpon him alone By the word I vvill heare he signifies that God helpes not all God helpes not all but such as call vpon him but such as call vpon him are wee so carelesse then as to contemne this helpe It is good reason we should be left destitute stil without feeling any succor in regard we are vnworthy of it Vers 18. I will open riuers in the tops of the hils and fountaines in the middest of the * Or plains vallies I will make the wildernesse as a poole of water and the waste land as springs of water 19. I will set in the wildernesse the Cedar the shittath tree and the myrre tree and the pine tree and I will set in the wildernesse the firre tree the elme and the box tree together THe Prophet amplifies the former doctrine by another circumstance to wit that the Lord needes no naturall nor externall remedies to succour his Church withall but hath secret and admirable meanes ready by which he can supply the necessitie thereof aboue all that mans reason can conceiue or imagin When wee see no helpe despaire easilie creepes vpon vs we dare hope no longer then we see worldly meanes present before our eies if they faile vs then all hope in God is gone But our Prophet telles vs that this is the very houre in which we should gather greatest assurance The time in which wee should gather greatest assurance because the Lord hath then most libertie to manifest his power when men are brought to extremities and seeme vtterly confounded It is his propertie then to assist those that are his against the expectation and thought of man that thus wee might not suffer our selues to bee transported hither and thither by any difficulties or idle discourses Now the better to confirme this hee promiseth to worke miracles contrarie to the order of nature teaching vs thereby not to speake or iudge of these his doings according to humane sense neither to tie his power nor promises to secondary causes for the Lord is strong enough of himselfe The Lord is strong enough of himselfe to helpe his chosen without or against meanes and needs no helpe from others he is not so bound to the ordinary course of nature but hee can change it as oft as it pleaseth him Now we know the things he heere promiseth to doe are contrary to nature as to make riuers spring forth in the tops of mountaines and fountaines in the middest of the plaine and pooles in the desert But why promiseth hee these things Lest the Iewes might thinke the way to be stopped vp against them in regard of their returning home because that great and spacious wildernesse was betweene them and it wherein passengers were wont to bee parched with the heat of the Sunne and left destitute of all necessaries Thus then the Lord promiseth plentie of vvaters and all other prouision needfull for their iournie These things were accomplished when the Lord turned the captiuitie of Zion but much more perfectly when he conuerted the whole world vnto him by the Gospell of our Lord Iesus Christ from whom flowed waters in great abundance Ioh. 4.14 7.37 38. 39. which were shed abroad throrowout the earth to quench the thirst of poore forlorne sinners Then there was such a change as men could by no meanes conceiue the reason of it in their vnderstandings Vers 20. Therefore let them see and know and let them consider and vnderstand together that the hand of the Lord hath done this and the holy one of Israel hath created it HOwsoeuer God shewes himselfe wonderfull in all his works God shewes his admirable power in nothing more then in the redemption of his Church yet when the matter concernes the restoring of his Church it is then that he manifests his admirable power principally so as he makes euery one astonied at it We haue seene heretofore and it will be repeated againe hereafter that by bringing the people home from captiuitie the Lord left such a testimony of his power therein as shall be memorable to the worlds end and the Prophet in effect saith as much here Now because we are either dull or carelesse in considering the workes of God or heede them not as we should The cause why the Prophet repeats one thing often therefore they easily slip out of our mindes and this is the cause why he repeates one thing so often For wee still stand muzing rather vpon things of nothing
abomination Others reade it The abomination in the nominatiue and vnderstand it that such are abominable as erect and set vp idols but I thinke it is otherwise to be vnderstood I take the verbe chosen indefinitiuely as the Grammarians speake it is often so taken in the Scriptures For when the Prophet speakes of the common people and recounts some ordinarie and vsuall thing they expresse not the noune substantiue Thus I vnderstand it then Men cannot forge idols but therewithall they also forge an abomination And surely this is a worthy text This place teacheth vs to abhor the idol and the idol maker teaching vs both to abhor idols and the boldnes of those that set them vp for this cannot be done without offering great violence to the Lord himselfe Many esteeme it but a sport but the Prophet not onely thinkes otherwise but he calles it such an abomination as God neither can nor will suffer vnpunished The word To chuse points out as with the finger The originall of idols from what fountaine idolatry springs For true religion should neuer be polluted with so many corruptions if men had not presumed to make them idols of their owne deuising Whence wee may note that all deuised and inuented worships of God are heere opposed to true pietie Vers 25. I haue raised vp from the north and hee shall come from the east Sunne shall hee call vpon my name and shall come vpon Princes as vpon clay and as the potter treadeth mire vnder foote NOw hee turnes againe to the argument which hee touched before concerning Gods prescience and power and shewes that the name of diuinitie appertaines to him onely in whom these things are to be found Touching his raising from the north some expound it of Cyrus others of Christ but I think the Prophet notes out two things here so as by north we are to vnderstand the Caldeans and by the east the Medes and Persians as if hee should say There vvill come two changes vvorthy of memorie for I vvill raise vp the Caldeans Caldeans and exalt their kingdome afterward the Persians Persians shall come vvhich shall bee their Lords and Masters Now although these things were to fall out long time after yet the Lord shewes that they were already manifest in his sight yea that hee ordained them in his secret counsell to the end the euent thereof might be a certaine token of his diuinitie Yet in the first member of the verse he denounceth iudgement to feare the Iewes in the second he sets forth mercy in testifying that the captiuitie and deliuerance of the people was his worke that all might perceiue that the prescience and power of God were things which did indeed belong vnto him The prophane nations diuide certaine offices amongst their gods Apollo Apollos Iupiter he foretels things to come Iupiter he puts them in execution another hee dispatches a businesse contrarie to that but Gods office Gods office is not only to foretell and signifie things to come but to dispose of things also according to his good pleasure For in whatsoeuer thing it be that any diuinitie shines it ought to bee ascribed to God onely and not to any other This is the cause why hee appropriates to himselfe both prescience Prescience and the execution thereof ought to be appropriated to God inseparably and the execution of the same inseparably In that hee saith he will raise vp from the north hee prophecieth as I touched before of the captiuitie to come of which there was no feare at that time because the Iewes and Caldeans were in league together in the next place hee prophecieth of the restauration of the people who had leaue of Cyrus to returne into to their Country Now who would haue imagined that things being in so good plight as then they were that such a change had been possible especially in regard the euent was to fall out long time after namely About some two hundred yeeres betweene the time of Isaiahs prophecies and the accomplishmēt thereof about 200. yeeres after the prophecies of Isaiah And yet the Lord testifies that he is the author thereof that so all might know that the Caldeans came not by chance but were raised vp of God who vsed them as his rods to correct the Iewes withall The Medes and Persians also subdued not the Caldeans by their owne power further forth then as they were led and directed by the same hand of the Lord. In this place therfore hee sets forth the greatnesse of Gods power and that so plainly that hee proues Kings and Princes to be but dung and dirt in comparison of him And thus we may yet better perceiue that the Prophet not onely respected those of his owne time but those also which should come after him for they which then liued could hardly discerne what this meant but their successors which saw it and had experience of it vnderstood it much better The end was that all might know how there was but one God before whose eies all things are naked and manifest and who gouernes all things according to his good pleasure You may perceiue then what an excellent text this is in that it shewes the perfection and certentie of Gods oracles The perfection and certentie of Gods oracles For the Iewes forged not these prophecies whilest they were prisoners in Babylon but their fathers hauing heard and receiued thē long time before their successors at last acknowledged Gods iust iudgement whereof they had been forewarned before and in the second place they also imbraced the mercy offered in that they saw God would in due time send thē deliuerance who as he is the preseruer of his Church so they felt him faithfull in his promises by good triall and experience Isaiah spake as hee was moued by the holie Ghost From this place therefore we may safely conclude that Isaiah spake not by his owne motion but that God vsed his tongue as the organ of the holie Ghost who put these wordes into his mouth The certaintie of prophecies In that he saith he shall come it signifies that whatsoeuer was foretold by Gods commandement should without all peraduenture come to passe For hee speakes of a thing to come Gods prescience and power which sets out as in liuely tables the prescience of God Secondly in adding that he is the author of these things that is to bee applied to his power To call vpon the name of God signifies nothing else in this place but to perform somewhat at Gods commandement It is true that Cyrus little thought he was imploied in the seruice of the God of Israel neither meant he to obey him but the euent shewed that the Lord marched before him by his secret power and prouidence to bring him to Babylon by continuall and incredible victories In comparing him to a Potter which treads his clay it is added because euery one thoght the strength and
Gods word Vers 28. But when I beheld there was none and when I inquired of them there was no counseller and when I demanded of them they answered not a word THe Lord hauing spoken of himselfe turns againe to the idols for in these Chapters you shall meete with these antitheses euerie where by which he opposeth himselfe against idols As if he should say I doe these things whereof I haue spoken but the idols can doe none of them because they are void of counsell wisdome and vnderstanding They can neither answer them that aske things of them nor mitigate their griefes Now in this comparison he shewes that hee can easily proue himselfe to be God First by the doctrine of the Prophet secondly by his works which are not to be found among idols Therefore it followes that they are no Gods and that we must rest our selues wholly vpon him that is the true God Besides mens eies are so dazeled with carelesnesse because they neither aske marke nor consider any thing they bewitch their owne hearts then by beholding idols and wittingly deceiue themselues for doubtlesse they should quickly perceiue the vanitie that is in them if they did warily obserue all circumstances Whence it is euident that Idolaters shall neuer bee able to excuse themselues by pretext of ignorance because they loued rather to bee blinded and to erre in darknesse then to see the light and imbrace the truth Vers 29. Behold they are all vanitie their worke is of nothing their images are wind and confusion HAuing condemned the Idols The Prophet proceedes from the confitting of Idols to tax such as honor them now hee saith as much of those that honour them As it is in Psal 115. They that make them are like vnto them and so are all they that put their trust in them He shewes then that the whole rabble of the superstitious sort are full of vanitie and haue neither wit nor discretion I grant it is hard to perswade them to it for pride which possesseth them so puffes them vp that they thinke themselues the onlie wise men of the world and those that follow not their traine the onely fooles and dizards that are in comparison of them Papists deride the Protestants The Romans contemned the Iewes How proudly doe the Papists and their subtile Doctors deride and scorne vs With what furie haue the Romans contemned the Iewes in times past What then Let not vs care for such a pride seeing God condemnes them all here of vanitie Their vvorke is of nothing He calles vvorks both the images which the superstitious forge to thēselues as also al the new found seruice wherein there is neither end nor measure when some one will bee the master and author of his owne religion These works hee calles things of nothing In the next place he proues it more plainly in calling them vvinde and Chaos that is to say confusion for so I expound the word Tohu it being so taken in Gen. 1.2 where Moses shewes that the earth was at the first without forme and a confused lumpe This place ought diligently to bee obserued against Idolaters for they thinke images were ordained to preserue and vphold religion and that mens mindes are stirred vp to deuotion by the sight of them as if God were there present they call them lay mens books Images lay mens books fit for such as are not capable of the doctrine of the Scriptures But the holy Ghost heere pronounceth that they are formelesse and confused things because they trouble and detaine mens mindes in superstition yea in such sort that all their light of wisdome and knowledge is choked and quenched by performing seruice to them To conclude hee teacheth that all images and the honor done vnto them not so only The Image and Image maker meere vanitie but those that make and follow them are nothing but meere vanitie and that wee may boldly so iudge of them THE XLII CHAPTER Vers 1. Behold my seruant I will stay vpon him mine elect in whom my soule delighteth he shal bring forth iudgement to the Gentiles IT seemes the Prophet breakes off his speech to speake of Iesus Christ but wee must call to mind what we haue said elsewhere to wit When the Prophets prophecie of any thing hard to be beleeued they forthwith mentiō Christ that it is vsuall with the Prophets in promising any thing hard to be beleeued forthwith to make mention of Christ because all the promises are confirmed in him which otherwise would be doubtfull and vncertaine All the promises are in Christ yea and Amen saith Paul 2. Cor. 2.20 For what acquaintance haue we with God What acquaintance haue we with God vnlesse Christ come betweene vnlesse this Mediator come betweene we are so far separated from his Maiestie that we can neither be partakers of saluation nor of any other benefit without Christ Now when the Lord promised any deliuerance to the Iewes his purpose therein was to lift vp their mindes far aboue the thing it selfe that so they might conceiue of better and greater things then their bodily libertie and returne into Iudeah These promises were but preparatiues to that great redemption accōplished by Christ For these things were onely as preparatiues to that great redemption which they at last obtained and which we now obtaine by Christ Iesus Yea that grace of God that shined in the returne of the people had been imperfect vnlesse he had euen then bin knowne to be the perpetuall gouernor of his Church We haue also told you before that the deliuerance out of Babylon comprehended in it the absolute and full restauration thereof It is no wonder then if the Prophets ioine this beginning of grace with Christs kingdome for they vse so to doe almost in all their sermons We must come to Christ then No helpe in God without Christ without whom there is no hearing nor helpe in God that is to say we can lay no claime to the right of being in the number of Gods children vnlesse we be grafted into that body of which hee is the head The very scope of the text therefore shewes that hee is spoken of in this place as of the head and first borne Why so Because the things heere mentioned cannot be attributed to any other then himselfe but if this reason will not suffice the Euangelists shall end the controuersie for vs. See Matth. 12.18 19 20 21. He calles Christ Gods seruant In what sense Christ is called Gods seruāt by way of excellencie for although this name belongs to all the faithfull because they are adopted for his children on condition that they sacrifice and consecrate themselues and their whole liues to his seruice and obedience yea albeit the faithfull teachers and all those who haue any publike charge in the Church be particularly called Gods seruants yet there is a speciall cause why this title agrees more properly vnto Christ then vnto
side the Heralds make a great noise and crying so as a man would thinke heauen and earth would goe together But Isaiah saith that at Christs comming Christs kingdome not carnall none of this din shall be heard not so much to manifest his modestie as to teach vs that wee should looke for no outward pompe in him Secondly that by the beholding of his meeknesse by which he seekes to draw vs to him wee might run with all our might to meete him Thirdly that our faith might not languish in respect of his base and abiect condition He shall not lift vp his voice That is to say he shall make no stirres but shall bee quiet and still And surely hee was so far off from popularitie Mat. 9.30.31 that hee forbad the publishing of his owne miracles to the end we might thereby know that his gouernment and authoritie differed much from that which Kings and power of God that so we may credit that which he hath spokē accordinglie for Isaiah speakes not these things at randō but thereby meant to dispatch our minds of all scruples because nothing is impossible to God who holds the vvhole vvorld vnder his subiection but in the Chapters following we shall meete with the like phrases of speech Some translate the word El Mightie others God but the matter is not great because the sense comes all to one reckning for he describes his power and Maiestie and adornes him diuerslie with such titles to teach vs that he can easily raise vp and restore that which was falne to the earth Vers 6. I the Lord haue called thee in righteousnes and will hold thine hand and will keepe thee and will giue thee for a couenant of the people and for a light of the Gentiles HE repeates the name of God againe in which we must supplie that which was said in the former verse touching Gods power All almost doe thinke that he speakes here of the end of Christes calling because he was sent of the Father to establish righteousnes among men of which before they were destitute whilest he is absent from them and being giuen to all sorts of vice and vnrighteousnes were detained prisoners vnder Satans tyranny But because the word Iustice or righteousnes extends it selfe further I leaue this subtletie neither is it said that Christ should be called to righteousnes but this phrase of speech must be resolued into the aduerb Iustly or Holily I rather thinke that Christ is called in righteousnes because his calling is lawfull and therefore shall be firme and stable Things that are not done according to a good and lawfull order can not long last for we know that things disorderedly done can not long continue vnlesse any had rather expound it that God in ordeining of Christ the restorer of the Church seekes no other cause of it then in himselfe and in his owne righteousnes notwithstanding it is certaine that this word notes out vnto vs stabilitie and is as much to say as faithfullie By the holding of the hand he meanes the Lords present help as if he should say I vvill gouerne and vphold thee in the vocation vnto vvhich I haue called thee In a word as thy calling is iust so also will I susteine and maintaine it euen as if I led thee by the hand And the verb vvill keepe which is forthwith added shewes sufficientlie what the holding by the hand signifies to wit that Christ shall be so gouerned of his Father that he will be his teacher and protector in such wise that he will succor and assist him in all things I vvill giue thee for a couenant Now he expresseth the cause why God promiseth to be the protector of Christ Moreouer he distinguisheth betweene the Iewes and the Gentiles not that they differ ought in nature or as if the one were more excellent then the other for all haue neede of Gods grace All haue need of Gods grace and Christ brings saluation indifferentlie to both but in regard the Lord had attributed the first degree to the Iewes therefore it was good reason they should be distinguished from others The Iewes more excellent then the Gentiles not by merit but by Gods free grace Before the partition wall then was broken downe they were the more excellent not by way of merit but by the free grace of God because the couenant thereof was first made with them But some may aske why Christ is named in the couenant which was ratified long before Obiect for there were two thousand yeres and more past from the time that God adopted Abraham the originall of this separation then was long before the comming of Iesus Christ I answere Ans that the couenant made with Abraham and his posteritie was founded on Christ for thus runne the words of the couenant In thy seed shal all the nations of the earth be blessed Gen. 22.18 The couenant was confirmed then only in Abrahams seed that is to say in Christ at vvhose comming it vvas confirmed and established by effect though it vvas done before in regard of the promise Therefore it is that Paul saith All the promises of God are Yea and Amen in Christ 2. Cor. 1.20 who in another place is called the minister of circumcision to fulfill the promises made to the fathers Rom. 15.8 And in another place he shewes yet more plainely that Christ is our peace so as those vvho vvere furthest off are made neere by his blood and that both are by this meanes reconciled to God and made members one of another Ephes 2.17 By these places it appeares that Christ was promised not to the Iewes only but to the vvhole vvorld And here we haue againe another testimonie touching the vocation of the Gentiles Another testimonie touching the vocation of the Gentiles seeing our Prophet expreslie affirmes that he is giuen for a light to them Now he mentions the light because the vnbeleeuers were plunged in most palpable and profound darknes during the time that the Lord enlightened the Iewes only What is our lesson then Surely we are worthy to beare the blame for euer if we remaine in darknes and haue this light of life in the meane while shining before vs. For the Lord calles all vnto him none excepted and giues Christ vnto all that he may be our light It remaines then that we only open our eyes then will he alone chase away all darkenes and will illuminate our minds by the word of truth Vers 7. That thou maist open the eyes of the blind and bring out the prisoners from the prison and them that sit in darknes out of the prison house ISaiah recites heere more at large to what end Christ shall be sent of the Father Why Christ was sent of his Father that we may the better perceiue what fruit we shal reape by the same and how necessarie his help is Now he taxeth all men of blindnes All are blind to the end wee
saluation euen in the midst of corruption Albeit then that he was able to bring forth a new Church without paine or trauaile yet to the end his grace might the better appeare in such a birth it is not without cause that he attributes the cry of a trauailing woman vnto him But for as much as this similitude might diminish somewhat of Gods power and maiestie the Prophet ioines the other affection withall for touching his loue God as touching his loue resembles a mother but as touching his power a lion hee resembles a mother but touching his force and power he is like a lion Vers 15. I will make waste mountaines and hilles and dry vp all their hearbs and I will make the floods Ilands and I will dry vp the pooles THe Prophet meanes that all the munitions which animated the wicked to retaine these poore captiues could not hinder the Lord from setting them at libertie It was needfull this should be added to the former For when we see the wicked armed in a manner with inuincible power wee then tremble and haue much a doe to apprehend Gods power so farre as to continue stedfast in our confidence Isaiah therefore insists vpon this point signifying that neither men nor munitions can resist the Lord when he is minded to deliuer his chosen In a word hee shewes that the change shall bee such that those who were the strongest before shall be broken to peeces and shall gaine nothing by resisting of him This I take to be the natiue sense of these words so that it is needlesse to stand descanting subtilly vpon them any longer as some do who expounding these things allegorically thinke that mountaines and hilles signifie Cities hearbs the men which dwell in them But why should we follow such sophistries seeing the Prophet onely shewes that God is powerfull enough to fulfill his promises and to deliuer his Church because hee can easilie surmount all stumbling blockes that shall be laid before him This sentence therefore answers to other prophecies which we haue seene heretofore where Isaiah teacheth that Gods power is not tied to second causes when he is determined to preuent the enemies of their purpose but goes thorow with his worke after a wonderful fashion Gods power not tied to secōd causes and breakes downe all impediments which seemed to shut vp his passage Vers 16. And I will bring the blind by a way that they knew not and leade them by paths that they haue not knowne I will make darknesse light before them and crooked things straight These things will I doe vnto them and not forsake them HAuing shewed that the force of the enemie could not hinder God from deliuering his people he goes on with that consolation which hee touched in the 13. and 14. verses Now he calles them blind Who they be that the Prophet calles blind which know not what way to turne them nor which way to runne by reason things goe so crosse and aukward with them In a word such as see no issue but bottomlesse gulphes ready on all sides to swallow them vp for euen as the way seemes plaine and smooth whilest things doe indifferently prosper so in aduersitie but especially when all is darkened with sorrow when all hope is gone and death it selfe presseth hard vpon vs wee stand then like amazed creatures The Prophet teacheth therefore that when all things are desperate then euen then is the time and houre in which wee should most of all expect succour and helpe from the Lord. The time in which wee ought chiefly to expect help from God It is good for vs sometimes to be broght into straits It is sometimes also very requisite that we bee brought into straits so as no euasion be left vs that we be sometimes put to our shifts and pressed on euery side yea to be left starke blind in regard of the sight of any outward meanes Why so That we may learne to depend vpon the onely helpe of God and to rest our selues quietly in him For as long as we can see any leaning stocke or are able to catch hold of any stay bee it neuer so little vpon that we set our whole hearts and thus it comes to passe that wee are carried hither and thither and vtterly neglect the remembrance of Gods wonted fauour Would we be assisted and succoured then in our aduersities Truly wee must content our selues to be blind then that is to say we must turne our eies from beholding things present and keepe our reason short that we may onely rest vpon Gods free promises I grant this blindnesse will not be very pleasing to vs and that therein the imbecillitie of our iudgements may be therein easilie discerned yet ought wee not therefore to flee it much if we wiselie consider the fruit that redounds to vs by it For is it not better to be blind and to bee led by Gods hand then to see with both eies and to plunge our selues into vnauoidable dangers He confirmes this in promising to turne darknesse into light Be it then that we perceiue not so much as one sparkle of light in our afflictions yet must wee not despaire of Gods helpe but vse it rather as a meanes to trust more confidently in Gods promises then euer we did before for God will easilie change our darknesse into light hee will soone make crooked things streight and leade vs in the way that we may boldly walke therein without stumbling But in the meane while let vs know that these things are onely promised to the faithfull that put themselues into Gods custodie and are contented to be gouerned by him in a word to such as being acquainted with their owne dimnesse of sight doe willingly content themselues to follow such a leader waiting in the darknesse of their affliction for the light of his countenance for to such onely hee reacheth forth his hand Let vs cleaue fast therefore to his promises and not imitate the wise men of this world who will walke by their own light whether he will or not or will wander in vnlawfull deliberations Vers 17. They shall be turned back they shall be greatly ashamed that trust in grauen Images and say to the molten Images Yee are our Gods BY this we euidentlie see to whom the former doctrine belonged for now he distinguisheth Gods seruants from Idolaters As if he should say The Lord wil leade his people but in the meane while those that trust in grauen Images shall be ashamed As if he should say the choice is here set before you either by grace to be saued or miserablie to perish For all such as put their confidence in Idols shall surely perish but those that rest vpon Gods word and promise shall assuredly be saued I grant they must suffer many and tedious afflictions yet they shall not be ashamed nor confounded for God in the end will shew that this difference which he puts betweene them that trust in him
and those that trust in Idols was not in vaine Moreouer it is very certaine that by the two marks which he here expresseth Two marks to discerne Idolaters by all Idolaters are meant who fix their hope in any thing but in God For albeit they bow not before their Idols yet in attributing vnto them I know not what diuinitie they take that glorie from the only true God which to him belongs for the principall part of Gods seruice stands in faith and prayer both which the Prophet expresseth in this place But it may be demanded Quest whether they were so blockish as to say to a block Thou art my God For the most superstitious haue confessed that God was in heauen neither haue they bin so grosse as to attribute a diuine nature directly to wood or stone it seemes therefore that Isaiah makes them more sottish then they are Ans I answere that all Idolaters attribute that power to their Images which belongs to God All Idolaters attribute that to Idols which belongs to God albeit they acknowledge him to be in heauen for when they trot so fast after their puppets and Idols to whom they make and pay their vowes doe we not euidentlie perceiue that they giue that to them which only appertaines to God It is in vaine then that they labour to colour and cloake brutishnes for they make gods of wood and stone and in thus doing offer extreame violence to the Lord. The Prophet therefore hath not ouershot himselfe neither hath he framed a false accusation against Idolaters because their owne vvords doe sufficientlie testifie the same to their faces when they call their Idols and Images gods Yea let it be granted that they be not heard to pronounce any such words yet their madnes may easily be discerned in that they thinke God can neither heare nor help them vnlesse they prostrate themselues before a senselesse stock and mumble vp a certaine stint of prayers before it Now these things are thus vttered to let all know that none can be saued but he which shall trust in God only Vers 18. Heare yee deafe and yee blinde regard that yee may see HE takes blinde and deafe here in a contrarie sense to that in the sixteenth verse where by this similitude he noted out those who were so destitute of counsell and ouerwhelmed with the weight of afflictions that it depriued them of all sight For by blind Blind in this place he meanes such as did shut their eies against the cleare light and would take no knowledge of Gods works By deafe Deafe those that vvould not heare but rather delighted to lie snorting in the filthines of their ignorance He condemnes here therefore the blindnes of the Iewes or rather of all men as I take it A generall blindnes and deafnes gone ouer all men For although it be true that he reprocheth the Iewes to be blind euen in seeing and deafe whilest they heard yet this also doth in part belong to the Gentiles to whom he manifested himselfe by the creatures ingraued in their minds and consciences the knowledge of himselfe and to whom also he had and should make knowne his admirable works In that he calles for audience then he giues them to vnderstand that the only cause which hinders them from comprehending Gods truth and power is their owne deafnes and blindnes mixed with a malicious vnthankfulnes For he is not wanting in giuing them sufficient testimonies of his power neither is he negligent in teaching them familiarly enough but the fault is in themselues in that they applied not their hearts to instruction nor to meditate in his word no nor yet to behold his wonderfull works so as euery one wittingly shut their eies and therfore the Prophet shewes that all the fault rested in themselues if they saw not Gods power Vers 19. Who is blind but my seruant or deafe as my messenger that I sent who is blinde as the perfect and blinde as the Lords seruant ALl expositors almost doe expound this verse as if Isaiah mentioned the outrages which the wicked are wont to belch out against the Prophets For they cast the seruants of the Lord in the teeth with the things which they haue reproued and condemned which such companions as they can not indure As if they should say Who are they I pray thee whom thou accusest of blindnes The misinterpretation of this place and and who are they thou callest deafe Take it hardly to thy selfe We know none so blinde as thou art They thinke then that it is as much as if the Lord complained thus of the Iewes I see very well that you esteeme my Prophets for no better then blinde and deafe But we shall by and by see that this interpretation sutes nothing at all with the scope of the text for the Prophet shewes afterwards why he calles them blind to wit because they saw many things but kept them not Now this can not any way agree to the Prophets let vs therfore follow the pure and natiue sense Isaiah before condemned all men of blindnes but the Iewes especiallie because they inioyed those meanes whereby they might haue a clearer sight then any others The right interpretation for they had not only that glimmering which was cōmon to all nations but had also the word sounding in their eares by which the Lord fully manifested himselfe vnto them Though the whole world besides then was blind yet these should haue had eies to see and know the Lord in regard they had the doctrine as a burning lampe to giue light vnto them Besides hee speakes to these afterwards in the sixtie Chapter Rise vp Ierusalem and bee bright for the darknes shall couer the whole earth but the Lord shall giue thee light Because the Iewes then were blind in so cleere light therefore he taxeth them by this particular reprehension As if hee should say I striue but in vaine against those which are far off from mee neither doe I much maruell at their blindnesse but this is strange that such a thing should befall my seruants who haue the cleere light shining before their eies I am as one astonished to see them deafe who haue the word continually sounding in their eares The things I teach them are so plaine and euident that the very blind and deafe may in a manner vnderstand them but alas I speake to them in vaine for I thinke there is not a more brutish and sottish people to bee found To be short whereas they should haue had the quickest sense of hearing and seeing they were the worst of all Whom I sent Isaiah descends by degrees from all men in generall to the Iewes in particular then to the Priests which were the lights of the world as it were for it was their office to interpret the Law The Priests to walke before others in a good example of life and to shew vnto them the high way to heauen Their
praise Although the Prophets meaning be as I haue said to shew that the people should be deliuered in regard it neerely concerned Gods glorie yet from this place we also learne The end of our election vocation that the end of our election is the setting forth of Gods glorie in all things I grant that the reprobates are instruments of this glorie but it shines in a farre diuers sort in vs for we are chosen as S. Paul saith that we should be holy and without blame before him in loue Exod. 14.4 and 17.18 and he hath also predestinated vs to adopt vs in himselfe by Iesus Christ according to the good pleasure of his will to the praise of the glorie of his grace Election wherewith he hath freely accepted vs through his beloued Ephes 1.4.5.6 Hereunto appertaine the words of Peter where he saith We are a chosen generation and that vve should shew forth the vertues of him vvho hath called vs out of darknes Vocation into his maruelous light 1. Pet. 2.9 And Zacharie sings That we are deliuered out of the hands of our enemies to serue our God in holines and righteousnes before him all the daies of our life Luk. 1.75 Here ye see the end then both of our election and calling which is that we being consecrated and set apart for Gods vse as it were wee might praise and honor him as long as wee haue any being in this world Vers 22. And thou hast not called vpon me ô Iacob but thou hast * rather wearied me ô Israel WIth this priuie rebuke he confirmes that which was said in the former verse God saues none for his merits sake to wit that the merits of the people had no way moued him to deale so graciouslie with them This deliuerance therefore was to be ascribed to his free goodnes For proofe The proofe hereof he saith Thou hast not called vpon me vnder which word he cōprehends the whole seruice of God This phrase Called vpon me expounded whereof prayer was a principall part And thus he takes a part for the whole according to the vsuall maner of the Hebrues Now the Lord manifests it sufficientlie in other places that Inuocation is a speciall part of his worship Prayer a speciall part of Gods worship for hauing said in the fiftieth Psalme that he reiects sacrifices and ceremonies he presentlie addes Call vpō me For this cause the Scripture mentions this exercise of prayer when it notes out the marks of Gods worship For Moses minding to shew that the same was againe restored saith that then men began to call vpon the name of the Lord Gen. 4.26 I take the particle Ci in the second part of this verse for a coniunction aduersatiue thus God require◠a willing obedience Psal 110.3 But thou hast rather wearied me Others translate For thou hast trauailed as if he should say Thou hast done that which I commanded thee vnwillingly which comes all to one For as the Lord requires obedience so would he haue his seruants to performe the same cheerfully and readily Hee loues a cheerfull giuer as the Apostle saith 2. Cor. 9.7 but those that serue him by halues or by constrains cannot properly be called his seruants neither doth he accept of them nor of such seruices To shew then that the Iewes had not worshipped as they ought to haue done hee saith they did it vnwillinglie If any had rather haue it an exposition of the former member and so translate it thus Thou hast not called vpon me O Israel because thou hast yeelded me but a forced and constrained seruice I gainsay him not because the difference is not great as touching the sense Yet if it be taken as I haue translated it I thinke it is neerer to the Prophets meaning and the opposition containes also in it a rendring of the cause Will we haue our seruices acceptable vnto God then The vse let vs yeeld him a frank and willing obedience Vers 23. Thou hast not brought me the sheepe of thy burnt offerings neither hast thou honoured mee with thy sacrifices I haue not caused thee to serue with an offering nor wearied thee with incense SOme may demād why the Prophet should thus reproch the Iewes Obiect seeing it is apparent that they were very diligent in offering sacrifices according to the ordinances of the Law Some refer this to the captiuitie during which time they could offer no sacrifices though they had bin willing so to haue done Why so Because it was vnlawfull to offer them any where but in Ierusalem Ans for which respect their sacrifices could not be acceptable vnto God But I rather take it as a generall reproch for whilest the people had opportunitie to sacrifice yet they could alleadge no merit nor worthinesse as if God had been any way beholding vnto them for the same for there was neither faith nor obedience to bee seene in their sacrifices But faith God lookes rather to our faith and obedience then to our sacrifices as we know and obedience are things which God chiefly lookes vnto without which nothing we doe is or can be pleasing in his sight They wanted therefore integritie of heart their hands were full of blood they were wholly defiled with robberies and deceit iustice and equitie was banished far from them Albeit then that they brought their beasts euery day vnto the Temple and offered them there yet hee rightly affirmes that they offered none of these things to him because God accepts of no sacrifices which are separated from the truth and so offered them to another and not to him for all he required was that by these outward meanes his people should exercise their faith and obedience But these being wanting what worth was there in the sacrifices Hence wee gather that the Prophet speakes here of no new thing but continues that which hee began to teach in the former verse to wit that hee reiects all hollow and seruile seruices Vers 24. Thou boughtest me no sweet * Or caneh sauour with thy money neither hast thou made me drunke with the fat of thy sacrifices but thou hast made mee to serue with thy sinnes and wearied me with thine inquities BY the word Caneh he meanes that wherewith they made the precious ointment which was seldome vsed High Priests The Tabernacle The Arke The Instruments as is recorded in Exod. 30.25 For therewith were the high Priests the Tabernacle the Arke of the couenant with the instruments thereunto appertaining annointed Hee saith then Albeit thou shouldest lay forth thy money to buy me of that odoriferous ointment thou shalt but spend it in vaine if thou lookest that I should accept of it For all their labour was lost because they aimed not at the right marke God esteemed none of all these ceremonies as long as they were separated from faith and the vprightnesse of the heart and a pure conscience Where he
to drinke of one cup who ceased not to sin but would froÌ„ day to day kindle Gods wrath against them without ceasing not giuing euer their bad courses till God seuerely scourged them Now it is said that God prophanes the rulers of his Church The sense of this word To profane Psal 89. when hee despiseth and reiects them as things of nought and so it is taken in Psal 89. and in many other places For euen as when we are set apart and sanctified by him we dwell vnder the wings of his safegard and protection as long as wee retaine and keep that sanctitie pure and vndefiled so as soone as we cast the same off he prophanes vs because wee cease to be holy God p ophanes vs because we ceâ—se to be holy and so wee make our selues also vnworthy of his defence And thus hee laies them open for a pray to the enemies which before he called his annointed and could not indure that any should touch them But is it not strange that the Priests which represented the person of Christ should be said to be polluted The reason is because they erred out of the right way themselues who should haue been lights to others The Hebrew word Cherem which I haue translated execration is as much to say as cutting off but it also signifies execration and therefore I haue iudged it to sute best with this place Isaiah followes Moses stile because reproch followes The Prophet borrowes all these words from Moses whom he followes so neere that we may well discerne the stile of the one in the writings of the other The Prophets therefore forged nothing of their owne heads for thus saith Moses Thou shalt be an astonishment a prouerbe and a scorne to all nations whether the Lord thy God shall leade thee Deut. 28.20.37 Thus then hee threatens to afflict this people in such wise that they should be a reproch vnto all for whosoeuer hee were that gaue himselfe to cursing this people should bee a fit subiect for such a one to exercise his execrations vpon so as hee might make them the foote of his cursing song Euery one should haue such a fling at them that their name should flie abroad as a common prouerbe from one to another in euery ones mouth that were disposed to scorne As for example The name of a Iew iustly execrable at this day howsoeuer it be honourable in it selfe the name of a Iew at this day howsoeuer it bee honourable in it selfe yet how odious and hatefull is it The Lord then pronounceth by Isaiah these horrible threatnings to teach them that they could not bee too seuerely punished for their hainous offences and that when God should beginne to visit them they should haue no cause to complaine of ouer hard measure neither should they thinke that the Prophet was too sharpe in his reprehensions THE XLIIII CHAPTER Vers 1. Yet now heare O Iakob my seruant and Israel whom I haue chosen The cohereÌ„ce of this verse with the latter part of the former Chapter ISaiah hauing a little before taxed the wickednes of the Iewes and also hauing pronounced that they were all worthie to perish eternallie in regard that as well small as great had defiled themselues in all things He now somewhat sweetens the sharpnesse of the chastisements and beginnes to comfort them I expound the particle Vau here Yet as in many other places Euen as if he had said Albeit you are inuironed with many miseries yet heare now vvhat I vvill doe for your sakes For this verse ought to be knit to the argument afore going God will neuer suffer vs to perish though he lets vs feele a little smart for a time because the Lord shewes hee will neuer suffer the people vtterly to perish though he be content they should feele much smart for a time Hence let vs gather that Gods wrath is neuer so far inflamed against his Church Doctrine but he alwaies leaues some place for his mercie which we haue often noted before As often therefore as the Prophets threaten they euer adde some word of consolation seruing to mitigate the former seuerity Merits still excluded But lest we should imagin meÌ„ deserued this by their good seruices he addes vvhom I haue chosen for God calles vs not to be his seruants for any dignitie or merit he sees in vs but because he hath made vs meete to be partakers with the Saints in light by his free election Coloss 1.12 In this place then the two words seruant and chosen haue the same signification yet so that election goes before Election goes before vocation And therefore Dauid saith that hee was Gods seruant before he was borne because he was receiued into his houshold from his mothers wombe Psal 116.16 Vers 2. Thus saith the Lord that made thee and formed thee from the wombe he will helpe thee Feare not O Iakob my seruant * Or my beloued whom c. and thou righteous whom I haue chosen ALbeit he dealt roundly with the Iewes in the latter end of the former Chapter Chap. 43.25 to strippe them of all false confidence and to humble them that hee might driue them to seeke pardon yet now hee sweetly allaies that tartnes with a speech full of exceeding comfort to assure them that they should lose nothing by renouncing themselues Therefore we must heere supply some oppositions thus Some oppositions supplied True it is O Jakob that in thy selfe thou art nothing but thy God that formed thee vvill not despise the vvorke of his owne hands There is no worthinesse at all in thee that can procure thy redemption from ruin and destruction but mine adoption for the vvhich I haue vouchsafed as a mercifull father to receiue thee shall be more then sufficient to saue thee But we must note what I haue oft told you before to wit See Chap. 43.21 that the Prophet speakes not heere of the first creation as wee be borne naturally the sonnes of Adam but of regeneration which is onely proper and peculiar vnto the elect by which it comes to passe that they haue place in the Church of God And to the end men should attribute nothing to themselues as if they had moued God hereunto hee addes vvhich formed thee from the wombe by which words he sets befote them that couenant which was at the first made with their fathers in the right whereof God had set them apart also to be his people euen before they were borne which some refer vnto the person of Iakob because by taking his brother by the heele he gaue an excellent testimonie of his election but this is constreined I rather therefore referre it further to wit That the Lord shewed himselfe liberall and bountifull vnto his people froÌ„ the beginning and thus he takes away from them all boasting of merits because he formed them at the first of his free grace and hath still from time to
time freely added new benefits to the former He vvill help thee Others supplie the relatiue Ci as if he had said Thy helper notwithstanding it seemes best to reade it apart and the sense had bin clearer if we had read it in the first person I vvill help thee but the difference is not great The summe of the whole comes to this If God haue regenerated vs he will surely help vs. that he which is the Creator of the people will be readie to succor them when the appointed time is come In which regard it is free for euery one to rest in the exposition he thinks best yet I had rather follow the plaine and the lesse constrained sense without supplying any thing The word Ioshurun is diuerslie expounded for some would deriue it of Iaschar which signifies To be vpright or To please others deriue it otherwise but I agree rather with those who translate Beloued deriuing it from the verb aboue mentioned Moses also hath giuen this title to the Israelites in his song Deut. 32.15 for howsoeuer some translate the Hebrue word there vpright as in this place yet the old translation agrees best which reades it My beloued is waxed fat Now our Prophet adornes his people with this name to the end that by the remembrance of benefits past they might conceiue good hope for the time to come A generall and perpetuall rule For the faithfull are to hold this as a generall and perpetuall rule that by mercies formerlie receiued they ought to expect no lesse fauors for hereafter otherwise we should sauour too much of ingratitude and should shew our selues not to rest at all in the promises which if they were soundly and deeply imprinted in our hearts would worke a setled peace and tranquillitie of spirit not to make vs idle but to chase away al inordinate feares and distrust For which cause he once againe repeates Feare not ô Iaakob whereunto also belongs that consolation of Christ Luk. 12.32 Feare not little flock for my Father takes pleasure in you and will giue you the Kingdome And questionlesse among so many dangers which threaten vs with death on euery side there is no remedie more soueraigne to appease our feares then this sentence A soueraigne remedie to appease our feares namely that God vouchsafeth so farre forth to fauour vs that we shall be euerlastinglie saued by him By the word Beloued then he giues them the better to vnderstand that their saluation depends vpon the grace and good will of God who reserues and attributes whollie to himselfe all that which is found praise-worthie in his people Vers 3. For I will powre water vpon the thirstie and floods vpon the dry grouÌ„d I will powre my spirit vpon thy seed and my blessing on thy buds HE continues on the same argument In the forme verse he promised them help here he describes the meanes and therewithall shewes wherein this promised help shall stand We must still keepe in mind therefore that these prophesies are to be referred to those wofull and dolefull times whereof mention hath bin made before to wit when all things were confused the people forsaken and all the promises of God seeming as if they had been of none effect the Prophet therefore meets with these doubts and compares the people to a drie and thirstie ground which hath no moysture left in it which similitude Dauid vseth Psal 141.6 to set forth his miserie Now howsoeuer they were ouerwhelmed with sorrowes and had lost all vigor yet lest their hearts should faint within them in these extremities they were to set these and the like sweete sentences before them And wee also are to haue our recourse to such promises as oft as dangers beset vs on euery side The vse for vs. so as we can see nothing but present death ready to swallow vs vp quick and by this meanes shall we remaine more then conquerors But it is required that we be such as haue a sense and feeling of our thirst and pouertie that so our fainting and parched soules may cheerefullie receiue refreshing from these floods By the word spirit he tels vs what is signified by vvaters and floods The spirit is also called vvater in Ezech. 36.25 but in a diuers sense For when Ezechiel attributes the name of vvaters to the holy Spirit he calles them pure vvaters hauing respect to the purgations vnder the Lawe Isaiah will afterwards likewise call the holy Spirit vvater but in another respect to wit in that it giues streÌ„gth and vigor to fainting soules by his secret and inward power But here the Prophets words haue a further extent for he not only speakes of the spirit of regeneration but there is an allusion to that generall vertue which it sheds into all the creatures whereof the Psalmist speakes Psal 104.30 When thou sendest forth thy spirit they are created This word Spiriâ— here not only signifies the spirit of regeneration but that generall vertue which it sheds into all the creatures and thou renuest the face of the earth Now as Dauid there in the first place shewes that all the parts of the world are reuiued by that secret power which God breathes into them so afterwards he attributes vnto the Lord a sufficient abilitie forthwith as soone as it pleaseth him to renue the whole frame of heauen and earth that it should not fall to ruine In the same sense doth our Prophet call vvater the sudden restauration of the Church as if he should say the restoring therof is in the hand of God as well as it rests in him by dewes or showers to fructifie barren parched grouÌ„ds Thus the Spirit is compared vnto vvater because without it all things would fade and wither with drouth he it is also that reuiues the world by a secret sprinkling of it with his power and redresseth the barrennes that proceeds of heate and drouth whereby the earth recouers a new face as it were which is yet further amplified by the word blessing added in the end of the verse Vers 4. And they shall grow as among the grasse and as the willowes by the riuers of waters This verse is an amplification of the former THere is nothing contained in this verse but that which I haue alleadged out of the hundreth and fourth Psalme to wit that when God sends forth his Spirit then the whole face of the earth is renued and the things which were before parched vp with heate shall beginne to wax greene and florishing euen as the hearbs sprout after they haue been watered by the dewes from heauen He amplifies his speech by these similitudes and shewes more plainly that it shall be no lesse difficult for God to repeople his Church a new which was barren and deformed in regard of the wofull estate in which shee was then to giue the earth power to bud and bring forth gâ—asse and hearbs Moreouer albeit hee speakes not properly heere of regeneration
yet may wee refer this sentence vnto it because hee handles the doctrine of the Churches restauration RegeneratioÌ„ a principall part of the Churches restauration whereof regeneration is a principall part for God thereby repaires his image in his elect chosen people We might insist longer vpon this matter and lay it out more fully but we must first labour to attaine the Prophets meaning and shew the plaine and natiue sense of his words Vers 5. One shall say I am the Lords another shall bee called by the name of Iakob and another shall subscribe with his hand vnto the Lord and name himselfe by the name of Israel Hitherto the Prophet hath spoken vnder borrowed speeches now he sets forth the thing plainly HItherunto the Prophet hath spoken by similitudes but now he deliuers his mind plainly and without any figures shewing what these buds and hearbs bee whereof hee hath spoken to wit that the Lord will gather his people out of all nations and will bring them into his Church which were far off before also that he would restore and augment the same which in a manner seemed to bee brought to nothing for all should runne vnto it out of all quarters of the world and should craue that they might bee inrolled among the faithfull according to that which is said in Psal 87. Behold Philistia Tyre and Ethiopia there vvas â—e borne Which place of the Psalme howsoeuer it hath seemed to be obscured by the ignorance of the expositors yet it serues to giue light to this prophecie For we know the number of those which returned from the captiuity were very few the faithfull therefore had cause to bee astonished and to blush for shame much more cause had they to be hindered from comprehending the glorious and wonderfull worke of their redemption which was so highly extolled by the Prophets The author of this Psalme therefore labours to preuent this astonishment and giues them to vnderstand that the Babylonians and Egyptians shall also become members of the Church that the Ethiopians Tyrians and all such as were strangers should come and be incorporated into the number of Gods chosen As if he should say Ierusalem is now desolate indeed yet will God not onely gather together his banished but will also call from euery part of the vvorld and make them one body which now are sundered in such sort that they shall reioice that God hath made them Citizens with the Saints and shall no lesse appertaine to the body of the elect then if they had issued forth of the same Now for as much as wee are wont to take their names who are to be inrolled in bookes the Prophet hauing respect vnto this custome vseth these phrases of speech One shall subscribe with his hand vnto the Lord and shall name himselfe by the name of Israel another shall protest I am the Lords and shall call himselfe by the name of Iacob By which words the Prophet signifies that this shall bee a new and extraordinarie worke when hee which before was a meere stranger froÌ„ God should now reioice that hee was adopted of him Shâ—ll be called signifies heere as much as wee vsually say To bee called by anothers name as in the fourth Chapter where it is spoken of the women which desired husbands onely to take away their rebuke and shame We will eat our owne bread and will weare our owne garments onely let vs bee called by thy name Now howsoeuer Isaiah seemes to make distinction heere betweene such as in expresse termes professe themselues to be Gods people and those which desired to bee called by the name of Iaakob yet the two members are to be referred both to the one and to the other for to be Gods child and to bee of Israel are things conioined with an inseparable band Why so Because God will be Father to none but such as haue the Church for their mother God wils that all his children should acknowledge the Church for their mother And yet vve also note that there are no true Citizens of the Church but such as subiect themselues vnder the Lords dominion If the Prophet had omitted this word Lord and had onely mentioned Iakob and Israel yet we must haue risen from thence to the fountaine of Iakob of vvhom all things in heauen and in earth are named But to take away all ambiguitie he repeates this order twice to wit that those onely are to bee accounted the children of Iakob which submit themselues to God By this we may easily see the Prophets drift The Prophets drift for he shews that the church no sooner feeles the want of Gods blessing vers 3. but by little and little she falles to ruin and withers away on the coÌ„trary when the Spirit is shed abroad vpon her she by by recouers new strength and force not onely in regard of obtaining her first beautie and glory but contrary to all hope shee attaines wonderfull increases We are also to note that the Prophet speakes not heere of the order of nature as if the new children of the Church were borne so for no man gets such a dignitie by his owne industry but when those which were strangers before shall be regenerated then the Prophet saith they shal come and giue in their names to testifie that they are indeed the children of God A change farre surmounting all humane reason We see here therefore a description of a change which farre surmounts nature and all reason of flesh and blood to wit when out of the cursed race of Adam there issues a spiritual Israel Some thinke that Isaiah notes heere how small the number of the faithfull shall be when it is said one shall say and another shall be called and the third shall subscribe but this coniecture wants ground and the very scope of the text easily confutes their error As I thinke therefore wee haue rather to gather that the Church shall come in by troopes out of diuers nations far remote one from the other in regard that God will bring home strangers vnder his dominion and so touch their hearts that they shall glory not in words onely but in truth that they are of the number of his people Hence also wee may obserue that true faith cannot be in the heart but it will forthwith breake out into a voluntarie and franke confession True faith in the heart will manifest it selfe by a voluntarie confession Psal 116.10 2. Cor. 4.13 Rom. 10.10 Act. 4.20 which may be gathered from these foure distinct members one shall say I am the Lords another shall be called by the name of Iakob the third shall subscribe vvith his hand and the fourth shall call himselfe by the name of Israel For the very truth is that Gods seruants ought not to be mute or silent but both by words and deeds to testifie what is in their hearts seeing they professe to obey him and reioyce in his name the whole course
in his promises concerning their deliuerance for the time to come From the vvombe Hee addes this also to teach them to acknowledge that all the benefits they had receiued from God were vndeserued for he had preuented them by his mercy euen before they were able to open their mouthes to aske any benefits of him And by this consideration Dauid cheereth vp his spirits in his extreme distresses It is thou O Lord saith he that hast drawne me out of my mothers wombe thou gauest me hope whilest I sucked my mothers breasts I was cast vpon thee euen from the vvombe thou art my God from my mothers belly Psal 22.9 10. But our Prophet speakes not heere of that generall fauour which is common to all men as soone as they are come into the world but he magnifies that couenant whereby God had adopted the posterity of Abraham euen to a thousand generations for doubtlesse he which hath begun so good a worke would finish the same vnto the end In the next place followes the titles concerning his power to wit that it is he which of his owne good pleasure did spread out both the heauens and the earth By the word spreading out his meaning is that the absolute gouernment of the whole world is in his hands and that all creatures are subiect vnto him for Gods vvord and power ought so to be ioined together that they must neuer bee separated Vers 25. Idestroy the tokens of the soothsaiers and make them that coniecture fooles and turne the wise men backward and make their knowledge foolishnesse THe Prophet expresly addes this because Babylon not onely surpassed all other nations in riches men and munitions but also in a wonderfull measure of vvisdome and that in such wise as they seemed to pierce euen the very skies For what inconuenience could befall them which foresaw things to come a farre off and could preuent imminent dangers as they imagined Astrologers which then were in great request among them foretold of great matters and thence came that bastard Astrologie which we forsooth call Iudiciall Bastard Astrologie which is called iudiciall wherewith many good and toward wits at this day are corrupted They vsurp the name also of Mathematicians Mathematicians that they may get them the more credit among the common people But the Egyptians gloried as the only authors of this science because they held themselues to be of greatest antiquitie and were the instructers of others But this contention we leaue to them Sure it is that the Chaldeans were practitioners of it from the beginning and so highly esteemed of it that both Greekes and Latins haue giuen the name of Chaldeans to the Astrologians For as much then as they trusted very much in this science the Lord auoucheth that he vvill scatter all things belonging thereunto Now by the word tokens or signes he vnderstands the situation concurrence and diuers aspects of the starres from whence the Astrologers draw their coniectures In the next place he saith he will make them fooles Some take the word Baddim for lies as if he should say The diuinations of Astrologers are but impostures and meere illusions but I had rather take it for soothsayers it being often elsewhere taken in this signification But it may be demanded whether he vtterly condemnes the Astrologie of the Chaldeans Quest or only the abuse and corruption of it I answere Ans he heere only condemnes the siges whereby the Chaldeans coniectured as if they could iudge of things to come Whether Astrologie be vtterlie condemned or no. for the Lord pronounceth that all such things are meerely vaine It is not without cause then that he forbids his people to aske counsell of Astrologers Southsayers Prognosticators such like Magicians and that no man should haue to deale with men of such professions vnder paine of death Deut. 18.10.11 But if any could haue gathered certaine coniectures from the situation and aspect of the starres no doubt the Lord would neuer haue condemned such sciences Seeing then without exception he forbids them it clearly shewes they conteine nothing but meere illusions and therefore that all his people should esteeme thē as abominations Obiect But those that pleade for this vanitie alledge that the Lord hath giuen the planets and starres for signes Ans Gen. 1.14 Be it that I grant them this principle yet we must consider vvhereof they be signes For we condemne not that Astrologie which contemplates the course of the starres The course of the starres wherein Gods wonderfull Maiestie is to be seene but we reiect as vaine such curious heads as will thence conclude how long kingdomes and common-wealths shal stand What is to be condemned in Astrology vvhat accident shall befall this Citie or nation that man or such a vvoman for herein they passe their bounds and abuse these signes which were neuer ordeined to foretell things to come Planets neuer ordained to tell things to come I confesse indeed that sometimes we are admonished by these celestiall signes to behold Gods wrath which we haue iustlie enflamed and also the plagues which hang ouer our heads but not to make vs so foole-hardie as thence to conclude of euery particular accident much lesse to search out things hidden and vnreuealed which it is not lawfull for vs once to enquire after But aboue all things we are to finde out the cause and spring of this mysterie of iniquitie which is in it Wherein the mysterie of this iniquiue consists for a man no sooner receiues this error to wit that mans life is gouerned by the starres but Gods prouidence is by and by ouerthrowne and he turned out of his iudgement seate or thus that they may take from him the authoritie of punishing the wicked any more or in his mercie to giue life to those that were lost For such as thinke that the starres gouerne and rule mens liues by their irreuocable mouings doe forthwith harden their owne hearts with this imagination of fatall destinie Fatall destinie and so they leaue nothing at all vnto God thus then his iudgements are concealed pietie nipt in the head and prayer vtterly abolished He calles them vvise and attributes knowledge vnto them by way of granting them so much for such kind of men are wont to glorie much in the titles of vvise men Wise men and in making shew what knowledge they haue in the starres as if God had called them to be of his priuie Counsell Thus then in a word he concludes that none of these vaine maskes of vvisdome nor knowledge shall be able to hinder the Lord from ouerturning of their estate because he will bring all their iuggling tricks to nothing Vers 26. He * Or raiseth vp confirmeth the word of his seruant and performeth the counsell of his messengers saying to Ierusalem thou shalt be inhabited and to the cities of Iudah ye shall be built vp and I will repaire the decayed places thereof NOw
the Prophet applies that which he said before to his purpose for albeit he hath spoken generallie yet he respected a certaine end that so he might fit his speech to the purpose in hand lest the Iewes should be troubled with this fained vvisdome of the Chaldeans and so be brought to doubt whether God would at any time deliuer them or no. He opposeth their vaine predictions then to Gods promises Gods promises opposed to vaine predictions that no man should thinke this Monarchie was vtterlie exempt frō danger Now the promise was this Babylon shall fall Chap. 21.9 But my people shall be set at libertie The Chaldeans derided these promises as if they should thus haue said Must wee needs fall A sort of wise men no doubt as if we could not foresee that by the starres if any such thing should happen The Lord therefore saith that he will raise vp that is to say will accomplish that which he hath promised and will bring such things to passe as the wise men neither yet had nor were able to coniecture For the scorners esteemed no better of these prophesies then of an vnprofitable sound which should forthwith vanish Against such an opinion hee opposeth the word to raise therby shewing that God would cause his word to be beleeued The name seruant may be vnderstood of all the Prophets vnlesse we had rather say that Isaiah is chieflie heere specified as the most apparent witnes and messenger of this deliuerance But there is no neede why we should restraine this to one in particular seeing it is a thing common to them all being all called by one and the same name of Ambassadors or messengers of God for he had sent many vnto them that by a mutuall consent they might the better vphold the faith of the people Vnder the word counsell he comprehends Gods decrees but not all for it is vnlawfull to sound the depth of those secrets which he hath not reuealed to his seruants but when he discouers that which he hath purposed to doe wee ought to receiue the same with as great reuerence as if God himselfe had opened his most secret counsels from heauen See Deut. 29.29 Let men beware then how they giue scope to their appetites to enquire further of things then God hath reuealed by the mouth of his Prophets To be short his meaning is to commend the authoritie of his word which is vttered by the ministrie of men Wha◠authoritie God giues to his Ministers and that no lesse then if they reuealed to vs the eternall counsels of God Which saith to Ierusalem After the Prophet hath spoken generallie he fits his speech in as particular a sort as he can to the present purpose touching Gods promises for otherwise the people could haue reaped little fruit by them He names Ierusalem therefore expreslie to giue them to vnderstand that it should be restored In this therefore we are especially to obserue Gods power in that he is able as oft as need is miraculously to defend yea and raise vp his Church euen from the gates of death Doe we beleeue that he is true and almightie The Church shall alwaies continue Then may we be assured that there shall alwaies bee a Church and when sorrowfull times approch towards vs let vs hope that hee will speedily redresse all disorders for that which is heere said to Ierusalem appertaines to the whole Church If we be inforced at this day then to see her lie in the dust and her towers cast to the ground so as nothing but pitifull desolations euerie where appeare let vs build vpon this promise that God in his time will build and repaire the decaied places thereof and bring her to her perfect hue Vers 27. He saith to the deepe Be dry and I will dry vp thy floods SOme thinke the Prophet describes Babylon here vnder a figure neither doe I denie but it may be heere comprehended yet I cannot allow that it should be onely restrained to her For I had rather take it for some vnexpected mutation because hee shewes there will be a necessitie of such a rare chāge as if the people were to be drawne out of the bottome of the sea but he resolues them that God will be omnisufficient to ouercome all lets and impediments As I thinke therefore Isaiah rather alludes to that first deliuerance at what time God brought the people out of Egypt through the midst of the sea as if he should say I haue done this for your fathers hope for the like at my hands now and thinke not that the waies through which you are to passe homeward Experience should breed hope in vs. shall be stopped vp against you Vers 28. He saith to Cyrus Thou art my shepheard and hee shall performe all my desire saying also to Ierusalem Thou shalt bee built and to the Temple Thy foundations shall surelie bee laid The certaintie of the prophecies THis is an excellent place In which wee may consider not onely the admirable prouidēce of God but also a worthy testimonie of the truth and authoritie of his promises for Cyrus Cyrus was named here a long time before he was borne How may that be proued There was betweene the death of Manasses who put Isaiah to death and the birth of Cyrus more then an hundred yeeres But say he had now been borne who could haue foretold that hee should haue come to Babylon 2. Pet. 1.21 frō the furthest mountaines in Persia These things are worthy our obseruation then for they shew that Isaiah spake not by the will of man for who would euer haue thought that one called Cyrus should come with maruellous swiftnesse from the remotest and most barbarous parts of the world to deliuer Gods people Whereas scoffers obiect Obiect that the Iewes might forge this after all was come to passe it is so sottish and absurd a cauill Ans that it needes no refutation For during the captiuitie the Iewes turned ouer these bookes to confirme their hope touching their deliuerance who doubtlesse had been put cleane out of heart if the Lord had not comforted them by these such liuely promises which were as goodly monuments left to strēgthen the minds of the faithfull in faith and hope Neither doe I doubt but Cyrus himselfe was much amazed when he vnderstood that God had appointed him to be the shepheard and leader of his people Israel yea it is verie likely also that it greatly inflamed his heart with such a loue towards the Iewes that it framed him with readinesse of mind to furnish the Iewes with victuals and other necessaries for their iourney Thus the Lord points him out with his finger by whose hand he determined to redeeme his people that so they might not gaze here and there for help in their perplexities And saith to Ierusalem This is the conclusion which confirmes the former things and all to assure them that Ierusalem should vndoubtedly be built
can they vse it in the defence either of themselues or their people but by his commission For if he be pleased to dispoile them of their principalities they cannot defend the same against him neither by force nor by any meanes else whatsoeuer And I vvill open the doores before him By this phrase the Prophet meanes that fortresses cannot resist God which in generall termes all will confesse but yet they cease not for all that to trust in their towers of defence For when Cities are enuironed with thick walles The strongest Fortâ—fications too weake when the strong God minds to redeeme his chosen and that the gates are fast shut euery one thinks himselfe in safetie contrarywise the Prophet shewes that all fortifications are vnprofitable and that the stopping vp of passages are but in vaine when the Lord will open the vvay to their enemies Now howsoeuer it is not to be doubted but the gates were shut and surely barred yet because Cyrus marched with an incredible swiftnes through all places where he came as if all Cities had giuen him way the Prophet rightly affirmes that all impediments shall be remoued Vers 2. I will goe before thee and make the crooked straight I will breake the brasen doores and burst the yron barres 3. And I will giue thee the treasures of darknes and the things hid in secret places that thou mayst know that I am the Lord which call thee by name and name thee though thou hast not knowne mee THese two verses depend vpon the former These two verses depeÌ„ds on the former but in a word they shew that Cyrus shall easily ouercome and that in short time because the Lord shall prepare the way for him for this cause he promiseth that the crooked way shall be made straight in respect that God will take away all obstacles Now because money is the sinew of warre Money the sinew of warre and that Cyrus was to passe ouer the poore barren mountaines of Persia Isaiah tels him that the treasures which before were hid should fall into his hands that being enriched with the spoile he might furnish himselfe with all necessaries for by treasures of darknes he meanes treasures hidden and buried deeply in the earth Now it appeares plainly by the histories how these things came to passe for after Cresus king of Lydia Cressus king of Lydia was taken who was the richest king in the world Cyrus recouered great treasures A man would neuer haue supposed then that he could haue made such a generall Conquest had not the cause of so good successe been heere expressed to wit that the Lord called him forth and guided him in his iourney that in him he might manifest a notable signe of his power for so much that thou mayst know imports Cyrus no true conuert I grant that Cyrus knew as we haue said that God was the God of Israel and did greatly reuerence him yet he became no true Conuert for all that neither did he imbrace the true worship according to the ordinances of Gods law This therefore was a particular knowledge to wit so farre forth as he assisted the Church for whose deliuerance he was ordeined It was needful then that he should be in some measure touched with this knowledge Cyrus was not indued with a sauing knowledge in regard of this worke of God which he had to performe He speakes not of that knowledge then by which we are enlightened or of the spirit of regeneration but of a particular knowledge such as the prophane and vnbeleeuers haue Which call thee by thy name Some barely expound this phrase of speech that Cyrus was thus called of God before he was borne But we haue said heretofore Chap. 43.1 that by these words the Prophet meant another thing namely that God calles those by name whom he chuseth and ordeineth to execute some speciall worke in which respect he separates them from the common multitude for this signifies a neerer and a more familiar calling And in this sense it is said that the good shepheard calles his sheepe by name Iohn 10.3 because he knowes them distinctlie But aboue all this agrees to the faithfull whom God accounts his flock and of his familie which grace he neuer vouchsafed to Cyrus But in as much as he appointed him to be a speciall Leader in such a speciall seruice he stamped him as it were with rare and singular notes of his power And thus much touching the cause why this title of Calling is giuen vnto him These words The God of Israel must be well obserued because the superstitious are wont to attribute their victories to their Idols And in that sense Abacuk saith That euery one sacrificed to his god Aba 1.16 They runne riot then in their talke and forge such a diuinitie as it pleaseth them to conceiue of in stead of acknowledging the only and true God Now all that which is heere said of Cyrus may be applied vnto vs in a farre better sense to wit that we frame not to our selues such a knowledge of God as fits our owne appetites but that we separate him so from Idols that he may only be rereceiued and acknowledged of vs in one Iesus Christ out of whom we can worship nought but an Idoll nay the very Diuell himselfe Out of Christ we can worship nothing but an Idoll nay the Deuill himselfe In this respect then let our knowledge surpasse that which Cyrus had to wit let vs reiect all superstitions and idolatries that wee may serue him in holines and righteousnes all the dayes of our life Vers 4. For Iaakob my seruants sake and Israel mine elect I will euen call thee by thy name though thou knowest not mee HE shewes the reason why Cyrus shall prosper thus happily in all his enterprises euen for the conseruation of Gods people As if the Lord should haue said Thou shalt obteine a glorious victorie but it shall be more in respect of mine elect then of thee for for their sakes it is that I haue subdued kings and nations vnder thine obedience By these prophesies then the Prophet meant to comfort the Iewes lest they should despaire in the middes of so many calamities and yet no doubt he also meant to teach Cyrus that hee was beholding to the Iewes for all his conquests that by meanes hereof he might be enclined to vse them with the better respect In the second part of the verse there is a repetition which amplifies the reason very much and on the other side the Prophet shewes by what right the Israelites came to be Gods seruants euen because it pleased him freely to elect them For it is not in the power of man to make himselfe the seruant of God It is not in the power of man to make himselfe Gods seruant or to obteine such an honour by his owne free will This word elect therefore is added as an exposition of the former member and yet the
out by chance Hee repeates againe though thou hast not knowne me to confirme this point the better to wit that Cyrus obtained nothing of God but for Iacobs sake vers 4. first that he might thankfully acknowledge so great a benefit and as a testimonie of his thankfulnesse hee might indeuor to shew kindnes to the people of God Vers 6. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none other God would haue the memory of his mercies retained in his Church THe Prophets meaning is that this worke should bee so excellent that all nations should extol and magnifie Gods name therein yet was it not forthwith accomplished For albeit the fame of this victory was spread far and neere yet few perceiued that the God of Israel was the author of it But after it was manifested to those that dwelt neere it was divulged also to others till at last the newes thereof came to the vvhole vvorld Neither doth hee foretell what should by and by fall out but that which was afterwards to be accomplished notwithstanding these things were a long time concealed The Lord then would not suffer the remembrance of such a deliuerance to vanish but would haue the same to be called to mind by continuall admonitions to the end the nations furthest remote might celebrate the memorie of this deliuerance from generation to generation euen to the worlds end Wee ought likewise to obserue that which I haue touched before to wit that the Prophet ioines the first prophecies with the last because the returne of the people was as a beginning and forerunner of the generall deliuerance to come And thus he speakes of the true and perfect restauration of the Church Adde also that although men by their malice and vnthankfulnesse should burie these glorious works in obliuion See the first section after the seuenth verse for the further exposition of this sixt verse yet it followes not thereupon that the same should not cleerely shine in the view of the whole world for they cease not to retaine their glorie stil though the blind worldlings haue no eies to behold them Vers 7. I forme the light and create darknesse I make peace and create euill I the Lord doe all these things AS if he should say Those who were wont to attribute all things to fortune As I thinke this whole section belongs to the sixt verse or to Idols shall now know the true God so as they shalt attribute all power and glory yea and the administration of all things to him only He speakes not of a perfect knowledge albeit the same be required to attaine vnto the vnderstanding of former things Now seeing the Prophet affirmes that the very Pagans shall vnderstand that this whole action is ordered and gouerned by the prouidence of God it ought to make those that beare the name of Christians to blush when they rob him of his power to giue it to diuers sorts of gouernours forged in the shop of their owne braines as they doe in the Papacie For what an acknowledging of God call you that to giue him onely bare and naked titles For as he is the true and onely God so must wee ascribe vnto him his absolute and full authoritie which hee hath in ordering disposing of all things at his pleasure both in heauen and in earth By these words of light and darknes vnder a figure he vnderstands as well peace and war as prosperite and aduersitie Light and darknesse taken for prosperitie and aduersitie Obiect Ans Afterwards according to the phrase of the Hebrewes he extends the word peace to all good successes which plainly appeares by the opposition for he not onely opposeth peace to war but to all other mishaps Some giddy heads wrest this word euill as if God were the author of it but it is euident enough to him that hath eies to see how shamefully they abuse our Prophets testimony For that which is plainly opposed expounds the signification of the word adde if you will that the members ought to be referred one to another for he opposeth peace to euill that is to say to wars calamities and other aduersities If he had opposed righteousnesse to euill they might haue had some pretext but this opposition of things so directly contrary is easilie vnderstood And yet the common distinction is not to be reiected to wit that God is the author of the euill of punishment but not of the fault God is not the author of euill as some would haue him A common distinction God the author of the euill of punishment not of the fault A false doctrine of the Sophisters 1. King 11.14 23. But the Sophisters doe expound it amisse for although they confesse that famine plague warre vnfruitfull seasons and such like scourges doe come of God yet they denie him to be the author thereof when they befall vs by reason of men Which is a false doctrine and vtterly crosseth the Prophets words for the Lord often raiseth vp the wicked to correct vs by their hand as it appeares by many testimonies of the Scripture I grant the Lord inspires not euill into them but he vseth it as a meanes to chastise vs and therein performes the office of a iust Iudge Did he not so serue himselfe of Pharaohs hardnesse of heart Exod. 2.23 1.11 and others to afflict his people Let vs therefore hold fast this doctrine to wit that God onely is the author of all things God the author of all things and how that is to say he sends aduersitie and prosperitie howsoeuer hee vseth mens industries therein that so nothing may bee attributed to fortune or to anie other cause whatsoeuer Vers 8. Ye heauens send downe dew from aboue and let the clowdes droppe downe righteousnesse let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him The doctrine of this verse was very effectuall to confirme the faithfull in the expectation of their deliuerance to come SOme thinke this should be a forme of praier which the faithfull were to vse in waiting for that deliuerance whereof the Prophet speakes And thus they ioine this verse to the former The Lord will not deliuer you by and by it shall be your duties therefore to solicit him by your praiers But I expound it otherwise to wit that the Prophet speakes still in the name of the Lord who in regard of his absolute power hath heauen and earth at his becke and heere commands them in his name to apply themselues to further the restauration of the Church This verse therefore hath great force in it to confirme the faithfull in the hope of their redemption to come for which way soeuer the Iewes turned their eies they saw nothing but matter of despaire If they looked towards heauen behold God an
it is hid in them that are lost whom Satan the God of this world hath blinded 2. Cor. 4.3 Let the blind world then accuse it selfe when it cannot indure the brightnesse of this word and as for vs let vs stand fast and abide by this heauenly light which the faithlesse labour to dimme and darken with their mists and fogs of errors Moreouer it seemes the Prophet alludes to the Oracles which were giuen out of caues and the three footed stoole of their Idols for they were things vncertaine and full of illusions But Gods answers are free from such things for he speakes not in darknesse Prou. 9.3 but in the highest places of the Citie neither vtters he ought that can deceiue or be turned two maner of waies Obiect But will some say experience teacheth that the Scripture is both hard and obscure Ans It is very true but this is to be attributed to the dulnesse slownesse of our vnderstandings and not to the Scriptures For the blind or such as are weake sighted Simile cannot accuse the Sunne in that they are not able to behold it The fault is in themselues And yet this remaines sure that as many as are teachable and yeeld obedience vnto Gods ordinances shall not lose their labour because the Lord will shew himselfe a faithfull teacher towards the humble and meeke Psal 25.9 The Scriptures easie to them that will vnderstand Prou. â— 9. Howsoeuer then all attaine not to a perfection of knowledge yet the study of such as seeke vnto God vnfainedly shall neuer returne without fruit In this clause also the Prophet shewes that the end and vse of the Law serues to bring men to God for it is the onely true happinesse of man to be knit againe to his Sauiour and the sacred bond of this coniunction consists in faith and in true pietie Now in the second member hee not onely protests that he spake distinctly and without ambiguitie but also sets forth the stedfastnes and certaintie of his word The stedfastnesse and certaintie of Gods word as if he should say I make not these large promises to circumuent or beguile pooore captiues withall as if I meant to feed you onely with faire words but I will also surely performe whatsoeuer I haue promised And thus he conuinceth their ingratitude who being called answered not for Gods meaning is to make vs partakers of all the good things which hee offers vs whereof otherwise wee are vtterlie destitute Where it followes that God speakes in righteousnesse it serues as an exposition as if hee should say Gods word neuer yet found deceitfull to any that rested vpon the truth of it My word by which I seeke to draw the Saints vnto mee was neuer yet tainted with any vntruth but containes things that are altogether righteous Psal 19.9 The words of the Lord saith Dauid are pure words as the siluer tried in a furnace of earth fined seuenfold Psal 12.6 In Gods word then wee haue a cleere righteousnesse shining out vnto vs which hauing scattered all our darknesse will forthwith inlighten our mindes and vnderstandings Vers 20. Assemble your selues and come draw neere together yee abiects of the Gentiles * Or those which carry the wood of their Idol and which pray vnto a God that cannot saue them haue no knowledge they haue no knowledge that set vp the wood of their Idoll and pray to a god that cannot saue them HE bids defiance to all Idolaters and summons them to appeare that they might haue the matter taken vp All Idolaters summoned to appeare vpon some reasonable conditions as we haue seene before in other places But the issue will goe wrong on their sides because all their reasons will bee easilie ouerthrowne As if he should say They now please themselues in their superstitions but when their cause comes once to the trial all pretexts shall by by vanish like smoke so as it will be no masterie to put them all to silence Let them assemble then if they will by troopes let them consult conspire and doe their vtmost by threats fraudes and terrors yet must the truth needes preuaile at length against them The Iewes had great neede of this confirmation in regard they saw idolatries and superstitions to haue the full swinge on euerie side and the true seruice of God vtterly to be extinct To this fortresse also must wee flee at this day when wee consider our feeblenesse and weakenesse The Turkes possesse a great part of the world The Papists aduance themselues with their crests set vp on high in euerie place and we in the meane while which are but an handfull are esteemed no better then the wormes of the earth but yet in the end truth which is great will preuaile The truth will at length preuaile and as a conqueresse will pull downe all that state and pompe which now dazles our eyes Some translate the word Pelite Reiected others Fugitiue or escaped and thinke it is directed to the Iewes which were returned home But this sense is too far fetched it rather seemes that the Prophet vnderstands thereby the reiected of the Gentiles because the verbe Palat signifies to reiect And yet the Prophet speakes not heere of the common nor worst sort but directs his speech to those that were the learnedst richest and of greatest renowne among the Gentiles For he calles them reiected in respect that they are nothing in the sight of the Lord. And yet if any had rather expound the word a farre off I hinder him not for it is as if hee had said Assemble you selues from all parts of the earth In adding those vvhich carry the vvood hee shewes with what furie Idolaters are carried away who worshippe the Idols which themselues carry vpon their shoulders in processions or we may if you will take this word To beare To lift or set vp in some high place for it is the policie of Satan to erect and set vp Images vpon pillars and in high rood lofts to strike men with an admiration of them and to draw them by the onely view to proferre them some signe of reuerence and honour And yet we may take it simply for the whole seruice which is performed to the Idols that he might plainly shew how there was nothing but vanitie and folly in all that they did For the superstitious sort cannot be ignorant that their Idols haue more need of mens helpe then men haue of theirs Idols haue more neede of mens help then they haue of theirs that can neither goe nor stand an end vnlesse men lend them their hands And to this appertaines that which is added that they pray vnto a God vvhich cannot saue them For what follie is it to pray and make vowes to a senslesse stocke or stone that neither heares nor sees And yet the vnbeleeuers ride post as it were to dumbe and dead Idols for helpe Vers 21. Tell yee and bring them
God◠oath as the Apostle saith Heb. 6.16 but God hauing no superior sweares heere by himselfe We must note the cause of this oath It is euen to sustaine the infirmities of the Saints lest they should float vp and downe in vncertainties What a wonderfull goodnes of God is this who to remedy our diffidence disdains not to vse his owne name as if hee laid it to pawne On the other side how grosse and vile is our incredulity if this oath doe not satisfie and content vs Now seeing God reserues to himselfe the confirmation of all truth we must take good heed when wee are constrained to call him for a witnesse in othes Gods name not to bee mingled with creatures in our othes that wee mingle not his name with Saints or any other creatures whatsoeuer but vsing it with such reuerence as is meete let vs reserue his honour full and whole vnto himselfe The vvord is gone forth The meaning is that whatsoeuer the Prophet hath published at Gods commandement is firme and sure As if hee should say This commandement passed not from me vnawares In this sense the word righteousnesse is often taken for a true speech and such as shall alwaies bee found so and therefore he saith that his word cannot be called backe To this appertaines the other member shall not returne that is to say it shall still grow to perfection vntil it appeares by the effects that it came from a God most iust true and almightie Men inconstant for man a will call backe his word when he meetes with any difficultie that may hinder him from keeping the same But because nothing can let God from executing his determinations God vnchangeable the Prophet rightly concludes that the course of this word cannot be stopped nor broken off by any inconuenience at all The particle That is must serue heere for an exposition to wit Behold vvhat this vvord is Euery knee shall bow vnto mee By this hee meanes that all nations shall bow before God because the deliuerance of the Church shall terrifie the whole world Yet withall it followes from hence that his true worshippe shall also be receiued among all nations For we cannot truely bow the knee before God What it is to bow the knee to God till he hath manifested himselfe vnto vs. Men may indeede present a kind of seruice to the one God whom yet they know not there is nothing but vanitie and illusions in all this He speakes heere then of that true religious seruice which proceedes from such a knowledge of God as is rooted in the depth of the heart for where no faith is there can bee no sincere worshippe True faith as wee know staies not her selfe vpon any vncertaine or vnknowne thing He sets forth the thing signified therefore by the signe The thing signified see forth by the signe as the Scriptures are often wont to doe Whence we gather that God requireth the outward seruice of the body for the Prophet separates not the externall profession of religion from the internall affection of the heart It is in vaine then for such inconstant spirits to brag A friuolous excuse of temporisers that they can honour and worshippe God in their hearts though they bow their knees before Idols It is in vaine for them I say to make so friuolous an excuse seeing the inward beliefe of the heart cannot bee diuided from the outward confession of the mouth For with the heart man beleeues vnto righteousnesse and with the mouth he confesseth vnto saluation Rom. 10.10 For this cause the Lord approoues of their integritie and vprightnesse in his seruice that had not so much as bowed a knee to Baal 1. King 19.18 Saint Paul applies this text to the last iudgement where he saith that all shall bee constrained to appeare before the iudgement seat of Christ Although it is applied heere to the peoples deliuerance out of Babylon to the spreading abroad of the Gospell and to the establishing of the kingdome of Christ But the Apostle holds it for granted which we also are not to bee ignorant of that that which appertaines to Christs kingdome ought not to be restrained to some parts of it onely but to stretch it selfe throughout the whole course thereof euen till the full and perfect accomplishment of the whole appeare What is it then to bow the knee vnto Christ It is vvhen his doctrine is obeied What is meant by bowing of the knee to Christ and the preaching of the Gospell receiued But many still resist it and boldly contemne it Satan plots sundry mischiefes and with open mouth rageth against it continually so as the accomplishment of this prophecie seemes yet to be very farr off The knee shall then truly be bowed to Christ when he shall triumph and hath put downe and destroied all his enemies and when he shall appeare in maiestie and in glory to all which Satan and his supposts doe now seeke to abolish And therefore S. Paul teacheth that when Christ shall ascend vp into his Throne to iudge the world then shall that be accomplished which began to take effect from the beginning of the Gospell which we also see to draw neere from day to day The verb to sweare is put for seruice reuerence or subiection by the figure called Synecdoche whē a part is taken for the whole An oth also is part of the honor which is due vnto God An oth part of Gods honor for by it we confesse and acknowledge that he is the author father and lawfull protector of all truth and that all things are naked and bare before his eies Heb. 4.13 When this honor therefore is giuen to Idols Gods Maiestie is thereby violated with an execrable sacriledge thus then those which serue him purely sweare only by his name and by nothing else See Chap. 19.18 But we haue spoken of this matter in another place Vers 24. Surely he shall say In the Lord haue I righteousnes and strength he shall come vnto him and all that prouoke him shall be ashamed We must proceed from faith to feeling HE shewes what true faith is and what worship God approues of to wit when we haue not only a bare knowledge of him or thinke in our hearts that there is one God but when we also feele what a one he is to vs. Whosoeuer he be then that contents himselfe with a naked apprehension of God is farre off from that faith which so knits vs vnto him that we feele him dwelling in vs according as S. Paul would haue vs not only to know Christ but that he also should dwell in our heares by faith Ephes 3.17 For he that contemplates of an idle god in the heauens sitting at his ease will neuer bow his knee before him with a sincere heart neither will he euer make a franck and willing confession vnto him Now because righteousnes and strength God the author both of righteousnes
that he was the iust auenger of his Church The Chaldeans proudly boasted of the protection they had vnder their false gods but the Prophet refutes this vaine confidence saying that the God of Israel will not content himselfe only to roote out the prophane people but will also ouerthrow all their gods to their vtter shame and disgrace And therefore he saith that they shall be borne vpon mares in regard they should be throwne into some cart or other to be transported and tumbled vpon heapes together as it pleased the carters to dispose of them that is it which he signifies by the word put downe because the souldiers should lay all the gods on heapes which were so highly aduanced before And no doubt but this was accomplished when the Medes and Persians tooke Babylon for the Monarchie being translated to them these Idols also were taken away as part of the spoile Now howsoeuer Isaiah prophesied these things in respect of the Babylonians yet doubtles he speciallie aimed at the comming of Christ in the flesh at whose appearance all Idolatries and superstitions should be abolished For when his kingdome is once established Where Christes kingdom is established there all Idols fall to the ground Se◠1. Sam. 5.4 all Idols forthwith fall to the ground for it is not possible that false religion and superstitions can stand with his true knowledge he expels all darknes by his brightnes so as he leaues no roome neither for the false gods nor anie of their seruices for what communion hath light with darknes or Christ with Belial as S. Paul saith 2. Cor. 6.15 But withall we must obserue that the Prophet respected the time in which the Iewes were held prisoners for they saw the Chaldeans perfume their Idols and attributed vnto them a soueraigne power as if the issue of all things had bin at the beck of these puppets and in the meane while they scorned the God of the Iewes as if he had bin insufficiēt to defend his people or if he were yet that he did not much regard them He shewes then that there shal be such a change that the gods of the Chaldeans which were highly exalted should fall and that the true God who seemed to be throwne to the earth shall be exalted and shall reuenge the outrages done vnto his seruants Vers 2. They are bowed downe and fallen together for they could not rid them of the burden and their soule is gone into captiuitie THe Prophet derides the vanitie of these goodly gods who had neither strength nor motion neither were they able to stand vpon their fees nor to defend themselues seeing the poore beasts were faine to carrie them A close opposition betweene the true God and Idols Heere is a close opposition then betweene their Idols and the true God who stands in no need of any help at all But the Prophet to their further disgrace addes that the mares whereof hee speakes in this verse were bowed downe with the burden See verse 1. of which they would gladly haue rid themselues And thus these false gods after they suffered their worshippers to bee depriued of them were now become troublesome to the poore bruit beasts Their soule It is an Hebrew phrase by which the Prophet mockes these Gods who had neither sense nor any vnderstanding at all He speakes it then by way of contempt against the vaine and dumbe Idols to wit that they and their soule were led into captiuitie Obiect But let vs see if this may not as well be retorted vpon the true God whose Arke was taken by the Philistims 1. Sam. 4.11 which was the signe of his presence for thus it seemed that the Lord himselfe was in a maner led prisoner The answer Ans to this obiection is easie For howsoeuer the Lord meant that the Arke should be a testimonie of his presence yet he forbad the Iewes to rest in it but commanded them to lift vp their cies to heauen and there to seeke and adore him for as hee is a spirit so meant he alwaies to be serued spiritually Iohn 4.23 The Arke then was not worshipped in Gods stead but was a signe by which the people were led as by the hand Col. 3.1 to set their affectiōs on things aboue euen vpō the Lord himselfe contrariwise the Gentiles doted onelie vpon their puppets and attributed vnto them a diuine power Wee may also affirme that the Philistims were at last well scourged for their presumption so as they felt how they had to deale with the true God 1. Sam. 5.7 Obiect But this answer may seeme insufficient because the Lord suffered his Arke to be in contempt for a time as it plainly appeares by the course of the history Ans 1. Sam. 5.6 Thus then the true solution is that howsoeuer the Lord communicates himselfe vvith vs by signes and sacraments yet he vvill be sought of vs in heauen Moreouer himselfe had foretold by memorable prophecies that the Philistims in their conquest led him not prisoner but that be willingly exposed his Arke as a pray to his enemies to auenge him of the wickednesses of the people 1. Sam. 3.11 Also when the Temple was destroied and burnt and the vessels carried into Babylon the Iewes could not be ignorant but the same God which they had worshipped in Ierusalem was the authour of this chastisement in regard hee had so often foretold that by his Prophets which then came to passe Vers 3. Heare yee mee O house of Iakob and all that remaine of the house of Israel which are borne of mee from the wombe and brought vp of mee from the birth THe Prophet heere elegantly shewes what great difference there is betweene the true God and Idols A conclusion vpon the premises for hee said before that the gods of the Babylonians should be carried vpon carts and drawne by beasts because they were dead stockes heere hee attributes a far higher proprietie vnto the God of Israel to wit that he carried his people as the mother carries the child in the vvombe vvhich being borne shee alwaies carries in her bosome Wee may iustifie God to be the true God by our owne experience Now hee calles the Iewes to giue eare that they might make answer from their owne experience for they ought to be the more affected in regard they had felt by the effects that God had continually supported both them and their burdens He vseth a very fit opposition then and from the former words thus concludes Acknowledge and confesse indeed that I am the true God and in nothing like vnto Idols which are vaine things and dead burthens adde also that in regard of my continuall benefits which I haue neuer ceased to powre vpon you from your birth you cannot be ignorant but must needes know the greatnesse of my power For the Lord is not onely powerfull for himselfe but extends it to all his creatures that we might truly feele the efficacie
to hold them from turning out of the right way We haue also to obserue that hee contents not himselfe to be called God but to be acknowedged the onely God God the onely God as wee haue said before He will therefore be separated from all gods that men forge that we may whollie rest our selues in him for he no sooner receiues any to be a companion with him but his throne will be made either to totter or to fall quite downe for there must be one only God or none at all Vers 10. Which declare the last things from the beginning and from of old the things that were not done saying My counsell shall stand and I will do what soeuer I will An implification NOw he shewes more at large after what maner he would haue the Iewes to thinke of the time past to wit because they were dayly instructed by continuall prophesies so farre forth as was expedient But hauing made this preface he comes in the next place to mention the hope of their deliuerance Neither are we to wonder that he repeates one thing so oft because it was a matter whereof they could hardly be perswaded for the people were not only slow to beleeue but with their infidelitie they ioined rebellion He admonisheth them then that they had bin often taught for a long time together how safe a thing it is to trust in God who doth not so much commend his foreknowledge vnto them as to shew what he had ordeined to fall out by the ministrie of his Prophets Neither had there bin any truth nor stedfastnes at all in the prophesies vnlesse the same God which had foreordeined this or that to come to passe had not also the euents thereof in his owne power And withall he aduertiseth them that in all prophesies he spake nothing but the truth for he published his decrees to the end they should not doubt to rest boldly therein as soone as the Prophets had spoken But because I haue handled these things largely before therefore I touch them the more briefly for the present Vers 11. I call * Or the thâ—ught a bird from the East and the man of my counsell from farre as I haue spoken so will I bring it to passe I haue purposed it and I will do it THe Prophet hauing spoken of the prescience and power of God An application of the generall doctrine to a particular vse now applies his generall speech to a particular vse for he meanes to comfort the Iewes to wit that they were not in such perpetuall slauerie vnder the Babylonians as that no hope were left them touching their deliuerance He now comes to a specialtie then and promiseth that Cyrus Cyrus shall come with haste howsoeuer it seeme impossible in the eies of flesh and blood Where I haue translated the word Aait thought almost all the Interpreters translate Bird which is the true signification of the word but because we may gather out of the second of Daniel verse 14. that it is sometimes taken for counsell or thought I had rather follow this interpretation which is also approued by certaine Hebrues yet it may be the Prophet therein alludes to a bird as if he should say It shall be a swift thought or counsel neither do I denie but he notes the swiftnes of Cyrus his voyage Where he calles Cyrus the man of his counsell it is a repetition much vsed amongst the Hebrues whereby also it appeares that the word Aait is put in the first member for thought or decree Now he calles him a man of his counsell because he shal be the executioner of this iudgement Notwithstanding if any had rather retaine the word Bird I will not gainesay him in regard of the neere affinitie that is betweene the similitudes for Cyrus his comming was so sudden and vnexpected as that he seemed to come string as a Bird. He besieged and tooke Babylon whilest the Chaldeans thought all passages were shut against him Also if this interpretation be better liked we may say that Isaiah alludes to those diuinations which they made from the flying of Birds whereunto the Chaldeans were exceedingly giuen for as they practised iudiciall Astronomie Iudiciall Astronomie so obserued they the flying chirping of Birds thinking that herein consisted a certaine knowledge of things to come but the Lord tels them he will send a bird which they could not foresee Notwithstanding the first exposition contents me best to wit that he hath respect to the swift passage of Cyrus signifying that the waies can not be so shut vp nor the fortresses so strong that they should hinder him froÌ„ approching suddenly vnto Babylon Where he addes from the East it serues not only to make the promise certaine but also to assure the Iewes that no distance of way should be able to let or foreslow this worke of God and therefore by way of exposition he addes in the second member from farre Hence let vs learne to what end we ought to referre all that which we reade of Gods prescience or power in the holy scriptures for these things are not said to hold vs in suspeÌ„se but to the end we might the better applie them to our vse He also closely opposeth Gods counsell to our thoughts Why so Because he will so deliuer his Church that men shall not be able to conceiue the reason thereof in their minds Howsoeuer then that which God promiseth seemes incredible yet he shewes that he will easily open himselfe a way to the end wee should not measure his incomprehensible counsels within the narrow scantling of our reason I haue thought it Others translate I haue formed it but I thinke the verb Iatser agrees best being taken here for to thinke He therefore confirmes that which he said before to wit that this was thus ordeined of him before and therefore should remaine stedfast and inuiolable And whereas he addes As I haue spoken so vvill I bring it to passe it is as much as if he had said that he foretold no thing in vaine and that this prophesie which was published at his commandement oughâ— to be accounted of as if it were alreadie accomplished He hath put this first member then to gaine credit to his words and then hee addes in the second his thoughts with his word preached which wee are dilligently to obserue because we are tossed with diuers distractions doubting whether God hath spoken in good earnest or no because wee imagin him to be such a one as our selues that is to say in plaine English an hypocrit or a dissembler But he protests that nothing proceedes from him but that which hath issued from his mature deliberations so as the preaching of the word is no other thing but an assured testimonie of his secret counsels which he hath purposed to manifest vnto vs. Gods promise and the performance goe together As oft then as the Lord vtters his voyce wee ought to build
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
then had iust cause to reproch the Iewes that if they had not wittingly depriued themselues of the fruit of this doctrine they should haue bin ignorant of nothing that tended to their profit and saluation Now if it bee affirmed touching the Law that by it God taught his people profitable things how much more may it be said of the Gospell by which whatsoeuer is profitable and necessary is fully reuealed vnto vs And here also we see how execrable the blasphemies of the Papists are Papists giue God the lie who auer that the reading of the Scripture is dangerous and hurtfull that they may disswade the laitie as they call them from medling therewith What Dare they indeed giue the lie to God who by the mouth of his holy Prophet pronounceth that they are profitable See 2. Tim. 3.16 Whether is it better we should beleeue God or them Let them disgorge their blasphemies then as long as they will with an whorish forehead yet ought not we to refraine the studie of them for wee shall perceiue that Isaiah hath spoken the truth if wee reade the holy Scriptures with feare and reuerence Guiding thy vvay These wordes shew yet more cleerly the profitablenesse before mentioned For the Prophets meaning is that the way of saluation is set open to vs if we heare God speaking because he is readie to leade vs through the whole course of our life if we will submit our selues to his lore And thus Moses protests that hee set before the people life and death Deut 30.19 Also This is the way walke in it For the rule of a godly life is contained in the Law the which cannot deceiue I command thee this day saith Moses that thou loue the Lord thy God that thou walke in his waies and that thou keepe his commandements ordinances iudgements that thou maiest liue that the Lord may blesse thee in the land whither thou goest to possesse it Deut. 30.16 The summe is that such as are teachable shall neuer bee destitute of light vnderstanding nor counsell Vers 18. Oh that thou haddest hearkened to my commandements Then had thy * Or peace prosperitie been as the flood and thy righteousnesse as the waues of the sea IN regard the people might haue complained of their being led captiue the Prophet to preuent such grudgings A preuentiō shewes the cause why it came to passe namely because they reiected the doctrine of saluation without reaping any benefit by it No doubt but he had respect to Moses his song where there are almost the same words repeated Oh that they were wise then they would consider their latter end Deut. 32.29 The particle Lu heere signifies a wish Oh that or Would to God But the Lord not onely complaines that the Iewes lightly esteemed the good and profitable things offerd them but he also bewailes their miserie as a father doth that of his children For he takes no pleasure in afflicting vs God takes no pleasure in our afflictions neither would he shew himselfe seuere but that wee constraine him thereto by our frowardnesse God then is heere moued vvith compassion in beholding their ruin who had rather wittingly perish then to be saued for he was readie to haue dealt all sorts of blessings liberally amongst them if they by their owne rebellion had not repelled and put him backe Now it were preposterous to enter into Gods secret counsell Who art thou that disputest with God and to inquire wherefore himselfe made not the externall word effectuall vpon them by the worke of his holie Spirit For the question is not heere of his power but mans rebellion is heere onely reproued that they may be left without excuse Truely as oft as God calles vs to himselfe by his word there is a full and absolute felicitie offered vs which wee obstinatelie resist Wee haue told you before that the word peace signifies all happy euents It is then as if he had said Thou haddest had abundance of all good things and shouldest neuer neede to haue feared any change in regard the blessing of God vpon his seruants is a fountaine that can neuer bee drawne drie As touching the word iustice Tondroit ioined vnto peace wee may take it for that which wee commonly call thy right But I had rather vnderstand it of a Commonwealth well gouerned where all things are ruled orderly and well as if hee should say All things had prospered and had gone well with thee and thou hadst had a florishing State Hee worthily ioines such an estate with peace for if good gouernement bee ouerthrowne all goes out of frame for it is not possible to inioy a right peace where iustice is wanting Not possible to inioy a comfortable peace where iustice is wanting that is to say vnlesse matters of state be managed with equitie and vprightnesse If we loue peace then let vs forthwith be instant with the Lord to obtaine this happie estate which is blessed of him Some descant heere vpon spirituall iustice and vpon remission of sinnes but they misse the marke and stray quite from our Prophets meaning who speakes plainly and simply Vers 19. Thy seede also had been as the sand and * Or the children the fruit of thy bodie like the grauell thereof his name should not haue been cut off nor * Or abolished destroied before me THis also appertaines to an happy estate namely when posteritie is increased for by their helpe the aged are comforted and refreshed in their labours and the aduersaries repulsed The Psalmist you know compares such children to arrowes shot from the hand of a mighty man and pronounceth him blessed that hath his quiuer full of them Psal 127.5 that is to say who hath many such children In mentioning of sand it seemes he had respect to the promise made to Abraham I will multiply thy seede as the starres of the heauen and as the sand by the sea shore Gen. 22.17 Afterwards he repeates the same thing in diuers words according to the custome of the Hebrewes calling children and grauell that which he had called seede and sand In a word hee shewes that the people hindered God from causing them to feele and taste the fruit of his promise Afterwards comming to the interruption of this grace hee plainly reprocheth them namely that themselues had sought their owne ruine and destruction whereas God had multiplied them wonderfully by his power For by the word name hee vnderstands the lawful estate of the people which had alwaies florished if the course of Gods blessing had not been stopped And whereas he saith the people were abolished this must bee vnderstood in respect of the land of Canaan out of which Gods people being vomited Leuit. 18.25.28 they seemed to bee banished the house of their father For the Temple whereof the Iewes were depriued was a sacrament vnto them of Gods presence and the land it selfe was a pledge vnto them of their heauenly inheritance
Canaan a pledge to the Iews of their eternall inheritance Being exiled thence then they were in a maner excommunicated and cast out of Gods presence and had had no testimonies of his succour left them had not these promises relieued their miseries Now it is for vs to consider well of this their miserie for being banished farre from their Country they had neither Temple sacrifices nor assemblies Now those amongst whom at this day there is no forme of a Church vse of Sacraments nor preaching of the word they ought to thinke that God hath in a manner cast them out of his presence Let them learne then to call and cry instantlie with ardent praiers that God would plant his Church in their coasts Vers 20. Goe yee out of Babel flee yee from the Chaldeans with the voice of ioy tell and declare this shew it forth to the ends of the earth say yee The Lord hath redeemed his seruant Iakob THis is the second part of this complaint Isaiah speaks of a thing to come as if it were already come to passe by which the Lord protests that hee will deliuer his people how vnworthy or ingratefull soeuer they be For hauing told the Iewes that hee hath performed the office of a good teacher towards them and that they would not lend their eares so as by their owne default they were sent into captiuitie now in setting before them his inuincible patience he addes that he will not cease to assist them till hee hath drawne them out of their bondage Hee commands them then to goe out of Babylon where they were captiues Whence we gather that how iust cause soeuer God hath to complaine of vs yet by his inestimable goodnesse he is ready to sustaine our miseries and to aid those that are vnworthy yea such as haue frowardly resisted his grace That which is added touching the voice of ioy serues to confirme this deliuerance for hee meant to adde this confirmation to that promise which was vtterly incredible That he might remooue all doubtings then hee highly commends this benefit Declare He expresseth the greatnes of that confidence which hee meant to erect in the hearts of the Iewes for we are wont to publish that plainly and openly whereof we haue good experience and assurance but if wee doubt we dare scarse open our mouthes but remaine mute and dumbe Now Isaiah speaks of a thing to come with that resolution as if it were alreadie come to passe that the people might in their hearts conceiue the more sure and certaine confidence and therefore hee vseth this commandement which hath much more efficacie in it The vse the Iewes were to make of this commandement and moued their mindes more then if hee had told it them in bare termes Vers 21. And they weare not thirstie he led them through the wildernesse he caused the waters to flow out of the rock for them for he claue the rock and the waters gushed out Isaiah puts thē in minde of their first passage out of Egypt to correct their infidelitie IN regard the Iewes saw no way open to returne home and that there lay betweene many great and vast wildernesses the Prophet alledgeth Gods power from whence he propounds some examples that so the Iewes might be dispossest of all feare doubtings He would haue them then to consider whether God was not sufficientlie able to deliuer their fathers out of Egypts bondage and to bring them through horrible deserts in which notwithstanding he furnished them with viands water and all other necessaries Exod. 16. and 17. If he were able to do the one why should they misdoubt his abilitie concerning the other The Iewes here according to their maner coine fond fables Fables inuēted by the Iewes and inuent ridiculous miracles which were neuer done nor heard of And this they doe not so much of ignorance as of impudencie whereby they giue themselues libertie to publish any thing that may carrie a faire shew though it be vtterlie senselesse But our Prophets meaning was to put them in mind of that first passage out of Egypt and of the miracles which the Lord then did For whē the Prophets meane to extoll Gods works it is their custome as we haue often shewed to mention this first deliuerance And thus Dauid setting forth the victories he obteined saith that the mountaines trembled and shooke the ayre cleft in twaine and the Lord appeared from heauen which he neuer saw notwithstanding Psa 18. but he therein followes the description of the deliuerance out of Egypt to shew that God was the author of it and that he also fortified and guided him to ouercome his enemies and that his power was no lesse manifest in this victorie then in those wonderfull signes and miracles And thus the Prophet now would haue the people consider of these wonders of old to correct their incredulitie not to be tempted with diffidence for it was the custome of Gods faithfull seruants to cast their eies alwaies vpon this deliuerance that by the remembrance of so great a benefit they might confirme euery mans heart in faith and hope We haue also told you before that they were from age to age to feele the fruit of this redemption that the Lord by a continuall progresse might still be acknowledged the protector of that people whom he had so redeemed at the first Our Prophets meaning is then that the Lord will easily ouercome all impediments and will set open the passages that are shut will furnish them with vvater in abundance that they faint not for thirst for he will worke for them as in old time he did for their fathers when extraordinarilie he caused vvaters to issue out of the rock they making their account to perish for thirst Exod. 17.6 and therefore there was no cause why they should call the assurāce of their returne into question if they would but only meditate of that power of God wherof themselues by experience had tasted Vers 22. There is no peace saith the Lord to the wicked SOme inclose these words saith the Lord A preuention in regard of hypocrite◠in a parenthesis but we may keepe this order in the text to wit That the Lord denies the peace to the vvicked vvhereof they are vnworthie Now this is expresly added lest the hypocrites according to their wont should conceiue any vaine hope in these promises for he saith they belong nothing at all to such that he might whollie exclude them from all hope of saluation But it seemes Isaiah respected some other thing for in regard the greatest part of the people ouerflowed in impietie and reiected this benefit many infirme and weake ones might stagger and be offended at their multitudes for at this day there are many weake consciences troubled when they see the doctrine of saluation contemned by the greater part of the world Seeing then there were many in great danger of stumbling he turnes their minds
from this temptation that the multitude of the wicked and vnbeleeuers who reiected Gods grace and this happie estate mentioned verse 18.19 might not trouble them but rather without gazing vpon such kinde of persons might comfortablie imbrace and possesse this benefit themselues THE XLIX CHAPTER Vers 1. Heare ye me ô Iles and hearken ye people from farre The Lord hath called me from the womb and made mention of my name from my mothers belly From the treatise of their redemption hâ— comes to speake of Christ HAuing discoursed of the redemption to come hee now descends to speake of Christ vnder whose leading the people were deliuered from the captiuitie of BabyloÌ„ as in old time they were out of Egypt Now it was needful the former prophesie should be confirmed with this present doctrine for they would hardly haue bin drawne to expect this redemption from the Lord had he not set Christ Iesus before their eies in whom all Gods promises are Yea and Amen All the promises are Yeâ— and Amen in Christ 2. Cor. 1.20 who only also is able to cheere vp and refresh the fainting spirits for wee are no lesse to looke for temporall saluation from him then that which is eternall Adde that the Prophets are wont in speaking of the restauration of the Church euer to mention Christ not only because he is the minister thereof but also because our adoption is grounded vpon him The Iewes who haue any sparke of sound iudgement do confesse that this place is to be vnderstood of Christ only But all haue not kept the order which we haue noted For the Prophet speakes not of Christ at the first brunt but vseth this preface for without it the people could looke for no redemption in regard their reconciliation with God depeÌ„ded thereupon Now that it might haue the greater efficacie he brings in Christ himselfe speaking not only to the Iewes but to the nations beyond the seas and to the strangers farre remote from the common wealth of Israel who are specified heere vnder this word iles as we haue shewed in another place The Lord hath called me from the vvomb Some aske what this vocation is for seeing we were elected in Christ before the foundations of the world Ephes 1.4 it followes that he is before vs because he is the beginning and foundation of our election It seemes the Prophet therefore hath spoken lesse then the thing imports in affirming that Christ was called from the womb seeing he was before all time But the answer to this is easie for the question is not heere touching Gods eternall election whereby we are adopted for his children but only of the establishing and consecration of Christ ordeined to this office that wee should not thinke he intruded himselfe thereinto at randon Christ thrust not himselfe into his office without a calling For no man takes this honor to himselfe but he that is called of God as was Aaron Heb. 5.4.5 So Christ tooke not vpon himselfe the office of the high Priest but he which aduanced him to it said Thou art my sonne this day haue I begotten thee Psal 2.7 Moreouer the Prophet defines not of the beginning of time as if God had then begun to call him from the womb but it is as if he should haue said Before I came out of my mothers womb God ordeined me to this office as S. Paul saith That God had chosen him from his mothers womb Gal. 1.15 though notwithstanding he had elected him also froÌ„ before the foundations of the world It is also said of Ieremiah Before I formed thee I knew thee Iere. 1.5 In a word the summe is that Christ tooke our flesh by the ordinance of his Father that he might fulfill the worke of our Redemption vnto which he was destinated Hereunto appertaines the last member of the verse for the mentioning of his name signifies as much as a familiar knowledge of him He separates him then from out of the common ranke of men because he is chosen to a rare and singular piece of seruice Vers 2. And hee hath made my mouth like a sharpe sword vnder the shadow of his hand hath hee hid mee and made me a chosen shaft and hid me in his quiuer HE vseth two similitudes to wit the sword and quiuer to expresse the efficacie of his doctrine Two similitudes expressing the efficacie of his doctrine and then he shewes to what end he was called and dignified with so noble a title namely that he might teach for that is it he signifies by the word mouth Christ then was not sent of the Father to conquer by force of armes as earthly Princes doe but his conquest is obtained by the sword of the Spirit Christ conquers not by force of armes but by the sword of the spirit that is to say by preaching the whole counsell of God in which hee will be sought and knowne for he is not to be found elsewhere Now hee shewes what the force of his mouth is that is to say of the doctrine which proceedes out of his mouth when he compares it to a sharpe sword For the word of God is liuely in operation and more piercing then all two edged swords for it diuides betweene the soule and the spirit and the ioints and the marrow and is a discerner of all the intents of the heart Heb. 4.12 Psal 45.5 He compares it also to an arrow because it not onely hits neere but also a farre off and comes euen to them who seeme far remote But after Isaiah hath spoken of the efficacie of his doctrine hee addes that God will maintaine both Christ and it by his power God will mainâ—aine both Christ and his doctrine The Gospell no sooner preached but it is opposed by enemies so as nothing shall be able to hinder the course thereof For as soone as Christ opens his mouth that is to say as soone as the Gospell begins to be sincerely preached the aduersaries band themselues on all sides and infinit enemies conspire how to suppresse it So as this efficacie whereof he speakes and which hee attributes to his doctrine would not stand vnlesse Gods protection and shadow came betweene to abandon the aduersaries But he speakes not heere onely of Christ but of the whole body of his Church I grant we must beginne at the head but froÌ„ thence we must descend to the members and apply it to all the Ministers of the word which is heere spoken of Christ in regard this efficacie of the word is giuen them that their voice should not beate the aire in vaine but that it should enter to the pricking of the heart Acts 2.37 The Lord also causeth the trump of his word to sound not in one place onely but to the vtmost ends of the earth Lastly in regard the Lord faithfully keepes them vnder the shadow of his hand though they be subiect to many reproches and that Satan on euery side assailes them
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
yet hee commands them not to cast away their confidence because their certaine and full redemption is in his hands and yet they were heerein to looke farre aboue the reach of humane reason This therefore is a very excellent place We must not cease to belieue though God for a time deferre his promise out of which we may gather how carefully we ought to beleeue God when he speakes albeit he doe no forthwith accomplish that which hee hath promised but suffers vs to languish vnder afflictions a long time Some translate the word Veze Contemned others Contemptible which I approoue of But this augments the miserie of the people when the Prophet calles them despised * Or in himselfe in soule for many are despised of others who notwithstanding are worthy of honour in regard of the graces wherewith they be indued or being puffed vp with pride cease not with an higher contempt to treade vnder their feete the contempt of others But Isaiah affirmes that the Iewes are not more despised and contemptible in the eies of others then they are in their owne Thus then hee notes out an exceeding ignominie and low estate therewithall comprehending the affliction of the Spirit to teach them that God shall come in fit time to succour them when they shall be throughly humbled I see no reason why some haue changed the number in the word nation seeing the Prophet vseth the singular number Goi it being certaine that he addresseth his speech to the posteritie of Abraham Afterwards he cals them seruants of rulers as if he should say that mightie tyrants oppressed them for by the word Moschelim he meanes those that haue so much force and power that it is an hard matâ—er to escape their hands When he saith that Kings shall see he speaks in high and glorious termes of the deliuerie of his people but in the meane while hee is contented they should bee tried in the furnace to proue their faith and patience for where were the triall of faith if God should forthwith giue that which he hath promised as we said before In the word Princes there is a repetition much vsed among the Hebrewes But we will speake it thus shortly Kings and Princes shall see they shall arise and bow downe By the verbe To bow downe he expounds what he meant by arising for wee rise vp to giue honour The summe is that the greatest Princes of the world shall bee awakened to confesse that the restauration of the Church is an excellent worke of God and worthy of respect and reuerence Because the holy one of Israel who hath chosen thee is faithfull See the cause of this great astonishment touching the honour which Princes shall performe to God to wit because they shall acknowledge his faithfulnesse and constancie in his promises God would not be held to be faithful by a bare imagination but from good experience For the Lord would not be acknowledged faithfull from a bare and naked imagination but from experience it selfe to wit in the preseruation and protection of his people whom hee hath adopted Hence therefore let vs learne not to iudge of Gods promises by our present estate but by his truth and faithfulnesse so as when we perceiue nothing but death and the graue to compasse vs round yet wee may remember this sentence by which the Lord calles vs to him euen the vile and contemptible 2. Cor. 7.6 Hence also wee are to consider how glorious and admirable a worke the deliuerance of the Church is in that it constraines Kings be they neuer so proud thinking nothing be it neuer so excellent worthy to behold them to behold to admire yea and to honour and reuerence the Lord whether they will or no. This new and extraordinary worke then is heere greatly recommended vnto vs in this behalfe For not to mention ancient histories by what meanes hath God deliuered vs out of that wofull tyrannie of Antichrist Truly wee were as those that dreame as the Psalmist saith Psal 126.1 especially if wee doe but seriously consider of the thing it selfe for the Lord hath wrought a miracle in bringing vs to doe homage vnto Christ In the end of the verse the Prophet repeates that which he touched before to wit that this people were set a part to bee the Lords But in election we must seeke the beginning of sanctification for the people were the holy inheritance because God had vouchsafed of his meere grace to chuse them Isaiah then means that secret will of God from whence sanctification flowes that Israel might not thinke they were chosen for their own deserts As if he had said The Lord which hath elected thee shewes that thou art so indeed by the effects As wee ought then to acknowledge Gods faithfulnes and truth in our saluation so must we attribute this saluation only to our free election And yet it behoues euery one that will partake in so great a benefit Neither truth nor saluation out of he Church to be a portion of the true Israel that is to say of the Church out of which there is neither truth nor saluation to be found Vers 8. This saith the Lord in an acceptable time haue I heard thee and in a day of saluation haue I succored thee and will preserue thee and giue thee for a couenant of the people that thou mayst raise vp the earth and obteine the inheritance of the desolute heritage FRom this verse we may yet more clearely gather that which we haue handled in the beginning of this Chapter to wit that the Prophet so speakes of the whole body of the Church that he begins at the head thereof And this as I haue said ought to be well obserued for the expositors haue bauked it and yet without it we shall not be able to make these verses to cohere S. Paul plainly shewes this in applying this very sentence to the whole Church 2. Cor. 6.2 But yet that which followes I vvill giue thee for a couenant of the people sutes to none but Christ only How shal we make these things agree then To wit if we shall consider that Christ is not so much his owne as ours Christ not so much his owne as ours For he was not borne neither died be nor rose againe for himselfe He was sent for the saluation of his people He seeks nothing at our hands for he stands in neede of nothing Thus then God makes his promises to the whole Church and Christ who is as it were the suretie or pledge betweene both receiues these promises and procures nothing to himselfe by them but altogether for the Churches behoofe for whose saluation he was sent He speakes not then of Christ as singling him out by himselfe but as of one that is ioined and made one with his Church for euer It is an inestimable fauor then which the father shewes vs when he heares his sonne for our sakes yea that he directs his speech to
skill to put the fault farre enough from you and to reproch the Lord you haue your defences in your hands readie to shew and yet in the meane while your selues haue violated the faith of mariage neither are you able to alleadge any iust matter for your selues whereby to disproue the lawfulnesse of your diuorce Where is the creditor Heere hee sets forth the same thing by another similitude when any was so farre indebted The second Simile that hee could not satisfie his creditors hee was constrained to giue his children in paiment The Lord now askes if hee were forced to doe this to wit whether hee hath sold or giuen them to pay his creditor or whether he was like to those vnthrifts who fondly waste their substance or to those housholders who suffer themselues to runne ouer shooes in debt As if he should say I am sure you are notable to charge mee with any such matter And therefore it is euident to all that you haue been sold brought into bondage for your iniquities And thus the Lord maintaines his owne iustice against all false imputations which by this second member hee thus repulseth in regard the Iewes were sold and put away by their owne fault Saint Paul vseth the same similitude when he saith We are sold vnder sinne Rom. 7.14 but in a diuers sense Besides the Hebrues are wont thus to speake of wicked ones 1. Kin. 21.25 who giue ouer themselues to commit sinne with a reprobate mind But heere the Prophet onely meant to conuince the Iewes in regard that by their owne offences they had wittingly pulled all the euils they sustained vpō themselues If any aske but can the Lord reiect his heritage Can hee disanull or breake his couenant No verily but it is said hee forsakes and prophanes his heritage as in Psal 89. Ezech. 24. because we can iudge no otherwise of it by outward appearance For in that he bare not that affection towards them hee was wont it was a kinde of diuorce or reiection To be short we must note these oppositions either that the vvise is diuorced by the husbands fault or because her selfe is a shamelesse harlot Againe that the children are sold either by reason of their fathers pouertie or for their owne vnthriftinesse And thus the context of this text will be easily vnderstood Vers 2. Wherefore came I and there was no man I called and none answered is mine hand so shortened that it can not help or haue I no power to deliuer Behold at my rebuke I drie vp the sea I make the floods desert their fish rotteth for want of water and dieth for thirst IT may be the Prophet renders a reason heere why the people hauing prouoked the holy one of Israel to anger hath not only pulled vpon themselues a sea of euils but are also worthely cut off by their owne obstinacie from all hope of pardon and saluation But I rather thinke the Lord proceeds yet further The Lord proceeds on in prouing his plea to be iust For hauing shewed that he had good cause giuen him to reiect this people who willinglie choosed rather to liue a seruile life then to be free he addes that it is none of his fault that they were not forthwith deliuered And as in the former verse he shewed that the fault whollie rested in the Iewes so heere he proues that their owne malice was the cause why they grew old and putrified in their miseries for there wanted neither will nor power in the Lord to haue holpen them if they had not stubbornly refused his grace and liberalitie To shut it vp in a word Isaiah shews that both their entrance and continuance in this calamitie came only from their owne fault that he might free God from blame and signifies that the Iewes did wickedlie when they accused him to be the author of their miseries or in complaining that he came not soone enough to their succor First then the Lord saith that he came But to what end To reach the Iewes his hand Whence it followeth that they are iustlie destitute of help in regard they despised his fauor Now the Lord comes when he giues vs any signes of his presence He comes by the preaching of his word and by the sundrie benefits which he bestowes vpon vs as also by the many testimonies which he vseth to manifest the fatherly loue and good will he beares vs. Was there euer any people saith Moses that saw such signes and wonders as thou hast done or that hath heard the voice of God speaking out of the middes of a fire and liue Deut. 4.33.34 Seeing such a dayly summons serued to no purpose and that in setting hope of mercie before thē he sought to draw them to repentance doth he not iustlie cōplaine as of a prodigious thing that they would not come foorth to meet him They are cōuinced of ingratitude then that whereas they ought to haue sought vnto God they would not vouchsafe to meet him For what a vile vnthankfulnes is it not to receiue that grace which is freely offred In that he saith I called he repeates the same thing in diuers words When God calles vs we ought to giue eare and to offer our readie and willing obedience For this is the answer which he complaines is not giuen him to wit that we submit not our selues whollie vnder his command But this word sutes very well heere to the circumstance of this place in that they wilfullie despised God who offred them present deliuerance out of their troubles It auailed him no more to speake vnto them therefore then if he had spoken to so many deafe and dumb men Thence he concludes that their deliuerance was deferred only in respect of their owne backwardnes which he confirmes vnto them by former testimonies in that he had in former time manifested to their fathers the sufficiencie of his power Now lest they should cauill and excuse themselues in affirming that they were not saued though they desired it God on the contrarie affirmes that they must seeke the cause of such a change elsewhere then in him For sure it is his power was not diminished He would not haue bin slack in reaching out his hand to them in their affliction if they had not obstinately reiected his offer Now by this Interrogation he expresseth the equitie of his cause as one that maintained a thing cleare and manifest For who dares obiect that his power is lessened And to that end he puts them in mind of that power of his by vvhich he brought them out of Egypt lest they should imagin the same were now diminished but might rather acknowledge that their vices stopped the course of this power that it could not now manifest it selfe At his rebuke he saith the sea is dried vp as if he had terrified it in rebuking of it For by his commandement the waters parted in twaine to giue his people passage Exod. 14.21 And Iordain fled back Iosh
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
mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
vvere sold for nought as if he had said that he tooke no money neither was he engaged to any creditor at all that could challenge them by right of sale This serues greatly to coÌ„firme the promise for the Iewes might doubt touching the truth of this promised freedome in regard the Chaldeans the mightiest of all nations held them prisoners a long time But the Lord preueÌ„ts this doubt saying I neither sold nor pawned you You were sold for nought and therefore I may require you againe and claime you as mine owne Stand not so much then whether the matter be hard to compasse or no seeing I haue promised you libertie neither dispute you too and fro of the matter by your carnall reason for the Chaldeans haue no right at all to keâ—pe possession neither can they be able to hinder your passage To conclude euen as in the place before alleaged he cleared himselfe from the imputation of an vnthrift who is compelled to make sale of or to pawne his children for debt so in this place he shewes that they were taken from him and were let go of him gratis for no other cause but in regard they had prouoked him thereunto by their iniquities Chap. 50.1 Therefore there is no more difficultie to redeeme them then there was in parting from them Some expound this more subtillie that we are redeemed freely by Christ The doctrine no doubt is true but it agrees not with the Prophets intention in this place for his meaning is to correct the diffidence of the Iewes that he might assure them of their freedome Let it suffice then that when God is purposed to redeeme his Church he will not stand much about beating the price with the Chaldeans whom he will easily chase from their vniust possession and that whether they will or no. Vers 4. For thus saith the Lord God My people went downe afore time into Egypt to soiourne there and Ashur oppressed them without cause THe expositors soare aloft heere An argument taken from the lesse to the greater in this and in the next verse and in the meane while câ—â—e nothing neere the matter The Iewes forge three captiuities heere The Christians differ from them in supposing that it is spoken heere of the third captiuitie vnder Antichrist froÌ„ which Christ shall deliuer them But in my iudgement the Prophet hath a farre other meaning for he argues from the lesse to the greater and alleageth the captiuitie vnder Pharaoh from which the people in old time were deliuered by the wonderfull power of the Lord. His argument stands thus then If the Lord punished the Egyptians because they dealt so barbarouslie with his people much more will he be reuenged on the Chaldeans who no lesse cruellie tyrannized ouer them For Pharaoh had much more shew of reason to domineere ouer the Iewes then the Chaldeans had For Iacob going downe into Egypt with his familie subiected himselfe therby vnder Pharaohs power who in thankfulnes for the good seruice which Ioseph had done him and the kingdome assigned out to his father and brethren a very large countrie fit to nourish their cattell in for their abode The successors of Pharaoh prouing vnthankfull and forgetting the benefits receiued by Iosephs meanes they afflicted all Iacobs posteritie diuers waies Neither was the Lord behind hand with them in recompensing this vnkindnes and ingratitude with a swift and seuere vengeance But the wickednes of the Chaldeans was farre worse and more insupportable in that they cast the Iewes out of their countrie vnto which they had a iust title to leade them away captiue If the Lord then could not indure the ingratitude nor the vniust taxes which the Egyptians laid vpon the Israelites though they might claime a iust possession how much lesse would he suffer this violence and crueltie of the Chaldeans who had no right at all to retaine his people See Chap. 49.24.25 but oppressed them by force and tyrannie By Ashur he meanes the Chaldeans who were ioined vnder one Monarchie with the Assyrians but he names the Assyrian especiallie because he was the first who greatly afflicted Iudeah and made away to this captiuitie Vers 5. Now therefore what haue I heere saith the Lord that my people is taken away for nought and they that rule ouer them make them to howle saith the Lord and my name all the day continuallie is blasphemed HE prosecutes and confirmes that which I haue said namely that he hath no reason to suffer his people to lie any longer vnder this seruitude in these words therefore he doth as it were blame his owne delay As if he should say Shall I not manifest my power Shall I not defend my people If Pharaoh who was so lawfull a possessor could not resist me shall these theeues and robbers bee stronger then he In the next place he recites the causes that should mooue him to call backe their captiuitie But we must heere supply a close opposition in the word taken for the Egyptians led not Iacob captiue forcibly hee went downe thither willingly when famin pressed him and yet his posteritie was set free How much more shall they bee violently plucked out of their hands who forced them out of their owne Country to subdue them as slaues against their will Afterwards to augment the indignitie of the fact he saith his people were constrained to howle or cry without ceasing Some expound it otherwise but I thinke it is said to augment the fault in regard hee expresseth what violence and oppression the Chaldeans exercised ouer the Iewes for they contented not themselues to vsurpe an vniust dominion ouer them but they handled their prisoners cruelly Moreouer to cry or howle argues a deeper miserie then when we sigh or weepe Doubtlesse there is appearance that the sorrow is violent when the same extorts yellings and pitifull cries It is indeede a similitude taken from wilde beastes which shewes an extreme despaire And that my name should be exposed all the day long to blasphemies This is the third and principall reason why the Lord will deliuer his people namely that his name may not alwaies be made a scorne nor laid open to the outrages of the wicked for hee respects his owne honour and therefore conserues his Church and the worship of his name but when the Church is scattered then the wicked by and by take occasion to belch forth their blasphemies and offer proud contempt euen against the highest Maiestie It is rightly said then that in deliuering his people he will defend his own cause I will neither stand to recite nor confute the diuersities of expositions vpon this place because I thinke it sufficient that I haue briefly touched the natiue sense of the Prophets words Vers 6. Therefore my people shall know my name therefore they shall know in that day that I am he that doth speake behold * Or I will be present it is I. THe Prophet concludes that from this verse The
conclusion which hee touched in the two former verses namely that the people should in the end bee deliuered by the Lord who will not be found contrary vnto himselfe For if hee hath redeemed their fathers and if hee hath alwaies assisted his Church in former times he will neuer suffer their successors to be ouerwhelmed whom he hath adopted We are diligently to obserue the verb Shall know for the knowledge of the name of God consists first in reiecting all superstitions secondly to know him in his word which is his liuely image and thirdly by his works We must not forge a god after our owne fantasies lusts but so comprehend him as he hath manifested himselfe vnto vs. Thus the Lord concludes then that he will effectually assist and accomplish whatsoeuer hee hath promised that the people may know their expectation is not in vaine and may heereby bee more and more confirmed in the knowledge of his name But we must remember what we haue said heeretofore touching that experimentall knowledge Experimentall knowledge which subscribes to the authoritie of the word Moreouer Gods speaking is to bee referred to his promises and his presence to his actuall power As if he should say Albeit you heare nothing now but the sound of words in which I promise you things almost incredibe yet heereafter you shall see the performance thereof for I purpose really to act that which I haue promised Hence we may gather a generall doctrine namely The promises and the execuâ—ion thereof inseparably knit together that the promises and the execution thereof are knit together with an inseparable bond As oft as Satan then solicites vs to distrust as if God had quite and cleane reiected vs let vs remember this point and let vs trust boldly in the name of our God who neuer promiseth ought in vaine and if it falles out that he performes not the same forthwith yet he will doe it in conuenient time Vers 7. How beautifull vpon the mountaines are the feete of him that declareth and publisheth peace that declareth good tidings and publisheth saluation saying vnto Zion Thy God raigneth THe Prophet confirmes the faithfull againe in the certaintie of Gods word Another confirmatioÌ„ First to giue them certaine assurance of being restored to their first freedome and next that hee might in the meane while sustaine their hearts in good hope during this sore bondage Hee speakes elegantly in the commendation of this message that the faithfull might content themselues in this calamitie with the offer of the hope of their saluation to come For indeed they were to imbrace this consolation propounded vnto them that being fortified therewith they might quietly and patiently expect an happy issue of the promise That the faithfull then might bridle their desires by patience he adornes the vvord of God vviâ—h excellent titles As if hee should say Can you be so vnthankfull as not to content your selues with this inestimable treasure of God word which brings so many commodities with it Will you let loose the raines to yourâ— vnbridled affections Will ye indeed complaine of God For his meaning is to call backe the people from their diffidence who were ouercarried through diuers allurements and would not rest securely vpon the truth of Gods word For this cause hee extolles the excellencie of his doctrine and shewes that the Lord will giue much more by it then wee can aske or thinke Besides it is plaine that hee speakes not heere of euery kind of doctrine but of that onely which is fit to yeeld consolation Hee shewes then that the seete of such as bring glad tidings from Gods mouth are pleasant and desirable Why so Because this consolation serues not onely to asswage our sorrows but brings with it inestimable ioy for he speakes heere of the doctrine of saluation and therefore he saith that by it peace good tidings and saluation is published By the word peace hee vnderstands an happy and prosperous estate but wee haue heeretofore intreated at large touching the signification of this word Saying to Zion c. Hence we gather what the beginning of this doctrine is which Isaiah publisheth and what it is wee ought principally to desire namely that the kingdome of God may be established amongst vs for if he reigne not all things must needes fall to ruine and so by consequence our estate must be miserable As on the contrary the onely way to saluation is when God vouchsafes to take the care of vs and it is also the meanes whereby wee obtaine peace how confused or desperate soeuer things otherwise are Let vs also remember that this message appertaines to Zion that is to say to the church For what haue the prophane and ignorant sort to doe with it The Apostle Saint Paul alleageth this place Rom. 10.15 to prooue that the preaching of the Gospell is of God and not of men and that it is hee who sends the Ministers which bring the glad tidings of saluation Now he vseth this gradation Whosoeuer shall call on the name of the Lord shall bee saued but vve cannot call vpon him vvhom vve know not Faith giues praier entrance For what giues praier entrance but faith by which hauing imbraced God for our father we may familiarly discharge all our cares into his bosome But whereupon is this faith grounded Vpon the doctrine of the Gospell whereby the Lord manifests his loue vnto vs and for this end vseth the labours and ministry of men In conclusion therefore the Apostle addes that none is fit to preach this word vnlesse he be sent of God But it seemes as if Saint Paul wrested these words of the Prophet Obiect to serue his owne turne for hee speakes not heere of Gods sending forth of Ministers but rather how welcome their comming ought to be vnto vs. Ans I answere that the Apostle hath held this resolued principle namely that we must desire none but such as are sent of God But from whom comes this saluation Comes it from men No such matter for a benefit so excellent can come to vs from none but God himselfe He rightly concludes then that this saluation proceeds from God and not from man Vers 8. The voice of thy watchmen shall bee heard they shall lift vp their voice and shout together for they shall see eye to eye when the Lord shall bring againe Zion A continuation of the former confirmation HE continues on his speech shewing that the restauration of the people shall be such as the messenger shall boldly publish it By the lifting vp of the voice he signifies the same that he spake of before touching these words vpon the mountaines for the thing shall not be done in a corner but it shall be so manifest and apparant that all shall be smitten with astonishment Those who speake of things doubtfull mutter them out betweene the teeth and dare not lift vp their voice but this shall be no perplexed or doubtfull
according to the custome of the Hebrewes I see no reason why Oecolampadius hath translated Oecolampadius Hee hath exposed his high places to the rich By the rich vnderstanding tyrants and proud men for they are wont to wax insolent and intemperate in regard of their riches which they abuse to play the Tarmogants Thus I thinke that by the vvicked and rich he vnderstands one and the same thing Isaiahs meaning is then that Christ was subiect to the contumelies insolencies and lusts of the wicked Scribes and Pharisies For the Scribes and Pharisies on the one side rushed vpon him with a desperate fury and on the other side the factious people cried no hing but crucifie him The factious people Pilat crucifie him Matth. 26.66 Pilat contrary to all equity law gaue an vniust sentence of death vpon him though hee were informed of his innocencie The Roman souldiers Marke 15.14 And the Roman souldiers greedy of any pray put the cruell and wicked sentence cruelly and wickedly in execution Iohn 19.16 Who would not haue thought now but that Chrst had been vtterly ouerwhelmed an◠buried amongst the bloody hands of these cruels murtherers For I take the graue heere by a metaphor in regard the wicked and their executioners had almost ouercharged him Obiect And if any obiect that Christ was buried honourably I answere Ans that this buriall was the beginning of his glorious resurrection But heere hee speakes of his death which is often signified by the graue This then I take to be the true meaning and yet I giue euery man leaue to iudge as it pleaseth him Though he had done none iniquitie The Prophet sets Christs innocencie heere before vs not so much to defend him against the slanders of the wicked as to recommend vnto vs the fruit of his death lest wee should imagin that he suffered at aduēture He was innocent and suffered by Gods decree not for his iniquities but for ours for he bare the punishment due to vs. Now in two words he expresseth Christs perfect innocencie to wit that hee sinned neither in vvord nor deed Surely euerie one will confesse that this cannot be affirmed of any mortall man it followes then that it appertaines to Christ onely Vers 10. Yet the Lord would breake him and make him subiect to infirmities when hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies and the will of the Lord shall prosper in his hand BY this we may the better discerne of that which I haue briefly touched The fruit of Christs death expressed to wit that the Prophet propounding Christs innocencie had a further drift then to defend him against the contumelies and reproches of the wicked The marke hee aimes at then is to make vs looke vnto the very cause that so we might feele the effect thereof in our soules for God neither ordaines nor executes ought at randon Whence it followes that the cause of Christs death was lawfully vndertaken The exposition also is still to bee remembred of vs Obiect which we touched in vers 6. There was no sinne in Christ but why vvould the Lord then haue him suffer Ans Euen because hee sustained our person and cause for there was nothing at all that could satisfie Gods iustice but the death of his only begotten Son The word Asham signifies sinne and oblation for sinne and so oftentimes it is found in the latter signification in the Scriptures Exod. 29.14 Ezech. 45.22 For the beast sacrificed was so offered as that bearing the punishment and curse of the sinne it also blotted it out And the Priests signified so much by the imposition of hands euen as if they had laid vpon the beast the sinnes of the whole people Leuit. 4.4 And if any priuate man had offered he also put his hands vpon the head of the beast as if hee had thereby translated his sinne from himselfe vnto it Leuit. 4.27.29 And therefore Saint Paul calles Christ the curse or execration saying Christ hath redeemed vs from the curse of the law being made a curse for vs Galat. 3.13 And in another place Hee made him to be sinne for vs vvhich knew no sinne that wee might be made the righteousnesse of God in him 2. Cor. 5.21 Also in Rom. 8.3 For that which was impossible to the law in that it was weake by reason of the flesh that hath God done by sending his owne Sonne in the similitude of flesh subiect to sin and for sinne hath condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs. The Prophet then by this word Asham signifies the same which Paul calles curse and sinne in the places formerly alleadged Now heere the fruit of Christs death is expressed in regard that by his sacrifice sinnes are done away and God is pacified towards man for the vertue of this word sacrifice must be referred heereunto Hence it followes that the abolishing of sinne and satisfaction for sinne is no where to bee found but in Christ Now that we may the better remember these things first wee must note that we are all guiltie before God so as we are accursed and lothsome in his presence Will wee then bee brought againe into his fauour Sinne must be taken away But this cannot bee done with purgations deuised by man How then We must resort to Christs death because wee cannot otherwise make satisfaction to God In a word No satisfaction can be made to God for our sins but by christs death Isaiah teacheth that sinnes cannot be pardoned vnlesse wee flee to this death If this language seemes harsh and not seemly for the person of Christ let such a one enter into his owne heart and consider in good earnest how feareful and terrible Gods iustice is when nothing is able to appease it but the sacrifice of Christ And so the inestimable grace which shines in the curse of Christ will easily remoue all offence Hee shall see his posteritie The Prophets meaning is that it shall bee so farre off that Christs posteritie shall be diminshed by his death that contrariwise it shall be the meanes to raise vp seed vnto him For in quickening the dead he begets a people which he afterward will cause to multiply exceedingly Neither is there any absurditie at all in it to call the faithfull the posteritie of Christ though they bee his brethren for they bee his of-spring Where hee addes Hee shall prolong his daies some supply the relatiue Asher Which saying that the posteritie shall indure long But I expound it more simply that the death which Christ shall suffer shall not cut off the length of his daies that is to say from liuing eternally Some departing out of this life doe leaue children which shall suruiue them yet vpon condition that their fathers be first dead But Christ shall haue his children with him for he dies not as men doe but obtaines eternall
I thinke and all the Rabbines haue followed it These words This shall be to me ought to be well weighed also as I take it which the expositors notwithstanding haue lightly passed ouer For his meaning is that this calamitie shall be vnto him as the deluge that is as he contented himselfe with one deluge so as he will neuer send a second so will he also satisfie himselfe with this onely waste of the Church and he will neuer suffer it to be any more thus ruinated againe Thus then I suppose this text ought to bee expounded and applied to the similitude namely that the ouerthrow of the Church shall bee the same now vnto God as the deluge was which happened in the daies of Noah for euen as hee then sware neuer to punish the sinnes of men more vvith this so heauie a chastisement so vvill he neuer consume the Church any more as he hath done vnder the captiuitie of Babylon And truly whatsoeuer waste there happened after yet the Church alwaies stood and continued in some forme till Christ his appearing for then the seed of the Gospell was sowen abroad euery where that it might bring forth children to the Lord out of all the nations vnder heauen To conclude the Lord promiseth heereafter to mitigate his wrath and neuer to punish his people so seuerely againe But some will obiect Obiect that since that time the Church hath indured wonderfull straits so farre forth as in mans iudgement shee was welnie brought to nought which being so Ans then haue not I giuen a right exposition of the Prophets words I answere God neuer afterwarde so afflicted his Church that the whole face thereof was abolished as it fell out when the people were caried away captiue into Babylon For albeit Antiochus Antiochuâ—â— and others made terrible wastes after which followed those reuolts which Saint Paul foretold 2. Thes 2.3 1. Tim. 4.1 And that all the world in a maner was defiled with infinit superstitions so as Christianitie was almost raced out yet there euermore remained some forme of a Church though much disfigured Neither was the building so defaced but some relikes thereof remained vnwasted aboue the deluges that so this oath of God might stand fast So haue I sworne This must not be barely vnderstood as it is in it selfe but by way of comparison for he opposeth this member to the former promising neuer to correct his people so seuerely againe but that hee will both mittigate and moderate his stripes Although tyrants then play the wilde beasts in running vpon vs with a desperate furie and that Satan on the other side leaues no plot vnattempted to bring the Church to destruction and that God for our vnthankfulnes le ts loose the raines vnto them yet wil he neuer suffer it to be vtterly swallowed vp of theÌ„ Vers 10. For the mountaines shall remoue and the hils shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee HE confirmes the former sentence A confirmation of the former sentence and shewes that heauen and earth shall passe and come to nought before his mercie shall faile Some are so fond to demand here how mountaines can remoue or how hilles shall fall downe But they deserue none answere for it is a comparison taken from things that seeme to be fast and firmely rooted thereby signifying that the Church is much more stable and vnmoueable The mountaines are very firme and strong neither doe earthquakes happen so often there as in plain and champian countries The Lord then pronouÌ„ceth that though these great and huge mountaines should remoue or that heauen and earth should meet Psal 46.2 yet his couenant shall stand immoueable and his mercie shall be perpetuall towards his Church And to this purpose it is said in Psalm 93.1 That the Lord shal reigne and that the world shall be stablished that it can not be moued And in Psal 102.26.28 The heauens shall perish but the Church of God shall remaine for euer In the word mercie we are to note what the foundation of this couenant is for we can haue no acquaintance with God vnlesse he freely receiue vs by pardoning our sinnes The couenant is by him called the couenant of peace because the Lord therein offers vs all that which belongs to our chiefe good for vnder this word peace the Hebrues vnderstand all happines and prosperitie Peace taken for all prosperitie Seeing this couenant then conteines a firme and stable blessednes it must needs follow that all those are miserable which are excluded out of it In that he saith it is he who hath compassion he againe confirmes that which we haue said namely that he hath no other reason to shew mercie but because he is pitifull and readie to forgiue Chap 55.7 Vers 11. O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncles and lay thy foundation with Saphirs The glorie of the second Temple greater then the first in this and the next verse HE prosecutes the same argument and promiseth that the Lord will put the Church into her first glorie yea that he will cause her to shine exceeding clearely in that she shall be more gloriouslie beautified then before euen as if she were whollie built with pretions stones Haggai in Chap. 2.10 shewes the same in a word when he said that the glorie of the second temple should exceed the first Wee neede not stand to decipher out the qualities of these precious stones which Isaiah heere mentions seeing the Hebrue expositors themselues agree not together in this behalfe It is enough that wee haue the sense of the place Now this maner of speech hath great weight in it to asswage the sorrowes of the faithfull for it is as much in effect as if he had set the little barke of the Church cleare off the sands when it was now in danger of drowning As oft therefore as we see her ride in boisterous vvaues and pressed with infinite calamities yea and depriued of all consolation let vs remember that these miseries are meanes to prouoke God to giue her succor Vers 12. And I will make thy windowes of Emerandes and thy gates shining brasse and all thy borders of pleasant stones BY these similitudes he shewes that the estate of the Church shall be more excelâ—â—â—t then it was wont to be as we haue noted before The Church is heere compared to a building a similitude which we often meer withall in the holy scriptures and therefore the Prophet layes downe a platforme of a stately and sumptuous building But wee are to note that God is heere made the master vvorkeman of this building for the whole worke must be attributed vnto him Some may aske what the Prophet meanes by Carbuncles Saphires vers 11. Pearles Obiect and other pretious stones for S. Paul hath noted
are therefore called vnprofitable costs For by siluer he vnderstands all industrie studie and paines of men not that God esteemes a rush of all that which wee offer him in vaine to serue him but in regard the sense of the flesh esteemes those labours very precious which we haue foolishly taken vp By the word bread hee vnderstands that which he said before touching vvaters and by labour that which he called siluer As if he should say Men wearie themselues much for nothing For when they follow their inuentions they must looke for no reward though they vex and martyr themselues neuer so much Therefore the Prophet saith that those who labour inconsiderately shall neuer be satisfied For if they forsake God to seeke out new meanes of saluation they shall neuer be filled because as Hosea saith they are fed with wind Chap. 12.1 They may well seeme to be full whilest a vaine conceit blinfolds them but they shall be like those who being swollen vvith vvind feele not their hunger And yet it were much better for them to bee so pinched with hunger and thirst that they might thereby be prouoked to cry earnestlie vnto the Lord to be filled according to that in Psalme 63.2 My soule thirsteth for thee like the dry ground But bread or water alone would not suffice to fill vs neither can our life bee sustained with one of them That is the reason then why the Prophet hath vsed diuers vvords to shew that God furnisheth vs with all things abundantly that are necessary to preserue life lest we should vse any vnlawfull shifts to succour our selues elsewhere But because euery one rusheth himselfe into error by his owne counsels and all hauing forsaken God doe vanish away in their owne peruerse imaginations the Prophet heere addes a remedy namely that we whollie depend vpon the mouth of God For whosoeuer submits himselfe vnto his word needes neuer feare that hee hath mispent his time And heere we see a wonderfull goodnesse of God in that he offers his grace though men be vnthankfull and vnworthy of it Yet notwithstanding he addes a condition for the entrance into life cannot bee made vnlesse wee giue eare vnto him And as the cause of our ruine is that we stop our eares against Gods word so the way to heauen is open vnto vs if wee hearken vnto him diligently He repeates the same admonition againe the better to moue our affections and redoubles the word Heare in hearkening And that hee might the better win vs with sweete allurements he protests the fault to be our owne if we be not fully satisfied with all sorts of good things Vers 3. Incline your eares and come to mee heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid BY this heape of words wee may the better conceiue of that which I haue said before namely The ground of Gods couenant that God omits no meanes to awaken and correct our dulnesse and yet heere is a reprehension For it must needs be granted that such are too drowzie headed who being so louingly called doe not forthwith yeelde their obedience An excellent place which shewes that our happinesse consists in that odedience which wee ought to yeeld vnto the word Now when he speakes thus his meaning is to bring vs to saluation and therefore the fault rests wholly in our selues for wee contemne this sauing quickening word Moreouer if God should onely command vs to doe that he hath inioined vs hee should therein shew vs the way indeede how to obtaine life but yet without any profit to vs. For the law as it comes forth of Gods mouth is the minister of death 2. Cor. 3 7. but when he calles vs to himselfe and adopts vs for his children when he promiseth remission of sinnes and sanctification this causeth them which heare to receiue life of him We are thē to consider what kinde of doctrine it is that hath life in it that we may therein seeke our saluation From this place also we gather that there is no hope of saluation vnlesse we be obedient to God and his word and by this all men are conuinced so as they can pretend no cause of ignorance for he that vouchsafes not to heare shall neuer be able to alleage one sound reason for his owne defence But as I haue said these repetitions set forth the patience of God in calling vs. For he summons vs not for once only but if he perceiue that we be slow he admonisheth vs the second yea the third time that he might ouercome our stubbornnes He reiects not those then at the first which disdaine him but after he hath many times allured them Furthermore heere is expressed the nature of faith The nature of faith when he commands vs to come vnto him for wee must so heare the Lord that the fruit thereof may also follow Those also who receiue the word of God in faith do cast away their lusts and reiect the world wherewith they were fast bound that they may willingly draw neere vnto God and that with much ioy and gladnes of heart Yet faith can not be conceiued without hearing Rom. 10.17 that is to say without vnderstanding of the word and therefore he commands vs to encline our eare before we come When mention shall be made of faith then Gods word the ground of faith let vs remember that it must be ioined to the word in which it hath her foundation Where he addes and I vvill make a couenant some demaund Quest whether God had not made a perpetual couenant with the Iewes before for he seemes to promise a new and vnaccustomed thing heere I answere Ans he promiseth no new thing but that which God had before contracted with the people and therefore it is but a renuing and a confirmation of the couenant to the end the Iewes should not thinke that Gods promise was abolished though they saw thēselues so long banished For whilst they were driuen out of that countrie which was promised and giuen them being without the Temple and without the sacrifices and had no marks at all left but the couenant of Circumcision who would not haue thought but that God had vtterly shaken them off Isaiah then hath fitted this phrase of speech as you see to the capacitie of the people that they might know how the couenant of God made with their fathers was firme stable and eternall and neither mutable nor temporarie He signifies the same thing by the mercies of Dauid but by this clause he shewes that the couenant is free because it hath its foundation laid in nothing but in the meere goodnes of God As oft then as wee meere with this word Couenant in the Scriptures Couenant and mercie must alwaies be matched together wee must therewithall call to minde the word mercie or grace Now he pronounceth he will be faithfull therein and forthwith he signifies that
he will be found true and constant so that none shall be able to charge him with double dealing as if he had broken his couenant Nay the Iewes themselues rather were become trecherous and disloyall in regard they had reuolted from him for he for his part can not repent himselfe touching the promise or couenant which he had made He calles them mercies of Dauid because this couenant which was now so solemnly confirmed was made in Dauids hand True it is that the Lord made the couenant first with Abraham Gen. 15.5 and 17.7 and afterwards confirmed it by Moses Exod. 3.15 and lastly he established and ratified it in the hand of Dauid 2. Sam. 7.12 that it might continue for euer When the Iewes then thought of the redeemer that is to say of their saluation they were to remember Dauid as the mediator representing the person of Christ For Dauid Dauid a figure of Christ must not be considered heere as a priuate man but with that title person aboue mentioned The time also is to be noted for the dignitie of the kingdome being extinct vnder this captiuitie of Babylon and the royall title obscured and prophaned it might seeme that the truth of God was abolished in the ruine of this familie See Psal 89.38 c. He therefore commands them by faith to looke vnto that royall seate of Dauid which for a time was throwne downe Vers 4. Behold I gaue him for a witnes to the people for * Or a Leader a Prince and a master vnto the people NOw the Prophet explanes that yet better which he briefly mentioned before touching Dauid to wit An explanation of the former verse in this and the verse following because the promise of the redeemer was made to him and that this speech therefore was fitlie applied to his person in regard he was the pledge of the couenant for he was not placed in that office to performe his owne affaires but was set there as the mediator betweene God and the people Notwithstanding it is certaine that Isaiah brings vs directly vnto Christ to whom wee may easily descend from Dauid Wee must descend from Dauid to Christ as if he should say this successor of Dauid shall come by whose hand perfect saluation and felicitie is promised And in calling him a vvitnes A witnes he signifies that the couenant by him contracted shal be ratified established in Christ There is great weight in this word vvitnes then for the Prophet shewes that this couenant shall be approued in Christ through whom Gods truth shall be manifested because he shall testifie that God is true But this testimonie consists in doctrine for without it we should receiue but little profit by Christs comming in which sense it is said in Psal 2.7 I vvill preach the decree And in the same sense Isaiah in Chap. 49.2 saith that Christs mouth should be like a sword or an arrow For this cause also he calles him a Leader A Leader and a Master A Master that to him and to his doctrine audience might be giuen for if we heare him not speake nor with certaine affiance imbrace that which he saith vnto vs touching the good will of his Father his power is abolished For after this sort the name of Christ makes a great sound among the Papists but seeing they will not receiue him for their Doctor and Master but onely acknowledge him in name their brags which they make thereof are but vaine and ridiculous These words to the peoples are added by way of amplification for the Church could neither bee established in her first dignitie nor get increases but by the vocation of the Gentiles It was therefore necessary that the voice of Christ should sound thorow all the quarters of the world because he is ordained to be the vvitnes conductor and teacher of all mankind Vers 5. Behold thou shalt call a nation that thou knowest not and a nation that knew not thee shall runne vnto thee because of the Lord thy God and the holie one of Israel for he hath glorified thee ISaiah expounds that now at large which he touched before but in a word for hee shewes that Christ shall be the conducter not of one people onely but of all To call heere notes out the possession so as there is a correspondencie betweene the word To call and to answere Christ then being called by authoritie as hee which is furnished with a soueraigne power hee calles the nations to bring them in order touching their duties and to subiect them to the word Now he saith they shall be readie to obey though they were not knowne of him not that the Sonne of God who created them knew them not what they were Psal 94.9 but it is spoken in regard they were reiected and despised vntill they beganne to haue a place in the Church for God had particularly called the Iewes and the Gentiles seemed to be vtterly excluded as if they had nothing at all appertained vnto them But now speaking to Christ he promiseth that he shall constraine them to obey though before they were wholly estranged from vnder his dominion Afterwards he declares this more plainely in the progresse of the text where indeed he vseth the plurall number that he might the better shew that the Church shall be gathered out of diuers nations so as those who were separated and scattered should now be assembled into one body for the word shall runne is to be referred to the consenting of faith Moreouer he saith heere that the Gentiles haue not knowne but it is to be takē otherwise then that which he said before namely that Christ knew not them for ignorance is properly attributed to the prophane and vnbeleeuers in regard they are depriued of the heauenly doctrine without which we shall neuer know God And howsoeuer this knowledge is naturally ingrauen in the hearts of all yet it is so obscure confused and wrapped in so many errors that if the light of the word bee not added thereunto whilest they know God they shall be ignorant of him and not know him at all but shall miserably erre in darknesse Wee haue heere an excellent testimonie then touching the vocation of the Gentiles A testimony touching the vocation of the Gentiles for whom Christ is ordained a redeemer as well as for the Iewes Whence also we gather that God hath now care of vs if wee will submit our selues vnder his gouernment so as hee will not onely watch ouer vs as he doth ouer the rest of his creatures but as a father that is vigilant ouer his children The word shall runne doth better expresse the efficacy of this vocation for the end thereof is that we may obey God in yeelding our selues teachable with a ready and glad heart in his presence and willingly to receiue from his mouth the least of his commandements For as S. Paul saith Rom. 1.5 and 16.26 Obedience is the end of
vnto them will I giue in mine house and within my walles a place and a name better then of the sonnes and of the daughters I will giue them an euerlasting name that shall not be put out HEere wee may euidently see that the doore is set open for all persons to enter into Gods kingdome how vnworthy soeuer they be The Prophet alludes to Ierusalem and to the Temple wherein the Lord had put the memoriall of his name Now none but the Iewes had any place there for they would haue thought the Temple prophaned if any Gentiles had come within it And this as you know was the cause that so great a multitude arose against Saint Paul who had brought some vncircumcised ones into it Act. 21.28 But heere the Lord receiues all those without exception whom before he had reiected and hath abolished that difference by bringing vs who were strangers into the Temple that is into the Church For it is not now shut vp within the bounds of Iudea as once it was but it extends it selfe farre and neere thorowout the whole world as in Marke 16.15 The word lad is taken heere as in many other texts for place It may also be taken for power or authoritie in regard they are aduanced to such dignitie as to be held for the children of God Where hee addes a better name it may be demanded whether the Lord compares the Iewes which were then in the Church with the faithfull which afterwards he will call into their roome or the estate of the people to come with that it was then For it is certaine that the name of the Gentiles is more honourable now then the name of Iewes who for their infidelitie were cut off and we haue succeeded them who being wilde Oliues were grafted into the naturall stocke as S. Paul speakes Rom. 11.24 We may expound it then that the Eunuches and strangers shall haue a better name then the children and those of the houshold who were vnto God as his heritage But I had rather take it in another sense namely that the dignitie of the faithfull shall be greater vnder Christ then it was vnder the law The Patriarks had an excellent name in respect that they called vpon God as their Father and were knit vnto him by a perpetuall couenant but at Christs comming Gods grace was more abundantly shâ—d abroad and therefore we at this day haue obtained a better and much more excellent name then they He calles it an euerlasting name because it is vvritten in the heauens where it shall not wither but shall florish for euer The wicked wil haue their names to be remembred in this world and vse all the meanes they can that their renowne may continue perpetually but it is perishable and therefore lasts not long But this is another kind of name for wee are so made heires of the heauenly kingdome that wee are accounted for Gods children in the presence of his Angels The word Mibbanim may also be interpreted for the name which a man gets by meanes of his children for men make their names aftâ—r a sort perpetuall by their of-spring Now the Prophet promiseth that this name shall be much more excellent But I had rather follow the first exposition Vers 6. Also the strangers that cleaue vnto the Lord to serue him and loue the name of the Lord and to bee his seruants euery one that keepeth the Sabbath and polluteth it not and imbraceth my couenant A repetition Vers 5. HEe repeates that he said before namely that God will so open the gates of his Temple to all without exception that there shall be no more distinction betweene Iew and Gentile but such as the Lord shall call by his word Act. 2.39 which is the band of our adoption shall be ioined vnto him And therefore these are those espousals in compassion and faithfulnesse whereof Hosea speakes Chap. 2.19 20. Now he not onely allots them an outward court to worship the Lord in as the people in old time did Luk. 1.10 but he attributes vnto them a more honourable order to wit that God will auow them for Priests and Leuites which were prophane before But the end of their vocation which immediatly followes is to be noted namely that the Prophet saith they shall be Ministers of the Lord on condition that they loue the name of the Lord. Hypocrites reiected And thus al hypocrites are heere reiected because the expresse tenor of our vocation runnes thus that we serue the Lord with a free and ready affection of the heart for wee cannot serue him vnlesse wee yeeld him a franke and voluntary obedience That therefore which is said of almes-giuing oght to be applied to all the parts of our life namely God loues a cheerfull giuer 2. Cor. 9.7 that thus vnto our Lord and Master wee may render such a seruice as proceedes from loue In adding vvhosoeuer shall keepe hee againe mentions the Sabbath vnder which as wee haue said before the whole worship of God is comprehended But the people neglected that which they should principally haue obserued vpon this day for in contenting themselues with the outward ceremonie they omitted the truth that is to say amendement of life The Lord on the other side meant they should so rest that yet in the meane while they should keepe their hands vers 2. and their soules pure from all vncleannes and iniquitie Vnder the particle and shall imbrace he expresseth the zeale and constancie of such as subiect themselues vnto God and cleaue fast vnto his word If therefore wee be ioined to the Lord by couenant wee must keepe it stedfastly and be fast glued as it were to the pure doctrine that nothing whatsoeuer may turne vs backe or diuide vs from him Vers 7. Them will I bring also to mine holy mountaine and make them ioyfull in mine house of praier their burnt offerings and their sacrifices shall be accepted vpon mine Altar for mine house shall be called an house of praier for all people BY these phrases of speech hee expresseth that which he said before to wit The difference betweene the circumcised and vncircumcised taken away that the strangers which were shut out of GODS Church are called now vnto it so as the difference betweene the circumcised and the vncircumcised shall bee abolished for euer For these words cannot bee referred to the proselytes that is the strangers conuerted to the Iewish religion who were taken into the body of Gods people by circumcision for then the Prophet had spoken of no new or vnwonted thing But hee testifies that Gods grace shall bee spread ouer the whole world which could not be done but the Gentiles must needes bee vnited with the Iewes to make one body with theÌ„ which came to passe wheÌ„ the difference touching vncircumcision and circumcisioÌ„ was taken away There is nothing now therefore that can hinder the Gentiles from seruing of God seeing they are called into the Temple that is
to say into the societie of the faithfull Yea Vers 6. as a little before we noted the priesthood was translated from the Tribe of Leui not onely to the whole body of the Iewes but euen to very strangers also It is well enough knowne in how great detestation the Iewes haue this sentence For albeit they reade these words of the Prophet yet they hold it for a thing extreamly prodigious that God should call the Gentiles to the participation of this so excellent a benefit which was peculiarly alotted vnto them And yet that which the Prophet saith is so manifest that none can without grosse impudencie call the truth thereof into question He extols this grace by the fruit that should flow from it for the true and solid felicitie stands in our being vnited with God as his children I grant that the wicked ouerflow in iollitie but all their ioy shall be turned into wailing and gnashing of teeth because it is accursed of God In the meane while he filles the hearts of the faithfull with vnspeakeable ioy as well in shewing himselfe pacified towards them as in causing them to feele his fauour and good will by giuing an happy successe to their affaires Yet the chiefe and principall ioy consists in the peace of conscience which Saint Paul attributes to the kingdome of God Rom. 14.17 which wee then inioy when wee are reconciled vnto God by Iesus Christ Rom. 5.1 He also promiseth to accept of their sacrifices for we are all called of God to the end we should offer vp our bodies and all that wee haue as sacrifices vnto him By the word sacrifices he meanes Gods spirituall worshippe such as the Gospell describes vnto vs for the Prophet spake according to the customes of his owne time wherein the worship of God was wrapped with diuers ceremonies But now in stead of sacrifices wee haue praises thanksgiuings good workes c. And lastly wee offer vp our bodies and soules Rom. 12.1 When he saith their sacrifices are acceptable let vs not thinke the same proceeds from their merit or excellencie but from the free bountie of God See Exod. 28 36.37.38 for he might iustly reiect them if he onely looked vpon them as they are in themselues And yet by this goade are wee quickned vp with a prompt desire to serue God seeing he assures vs that our works which are nothing are yet no lesse pleasing in his sight then if they were pure and spotlesse sacrifices He addes vpon mine altar for the sacrifices were not allowed of God vnlesse they tooke their holines from the altar vpon which they were offered And thus whatsoeuer we offer shall be vncleane Christ our Altar vnlesse it bee sanctified by Christ who is our altar See Chap 60 7. For mine house shall be called c. The Temple was onelie destinated to the Iewes by whom the Lord would especially bee called vpon And therefore when Paul would shew that the Iewes were aboue the Gentiles in dignitie he saith that to them belonged the seruice of God Rom. 9.4 Thus then the Temple was built amongst them by a speciall priuiledge seeing no other nation in the world was permitted to haue the like But now that difference is taken away and euery person of what place or Countrie soeuer may enter into the Temple that is to say into Gods house The difference betweene the Law and the Gospell because all nations are called to worship God Here then we see the manifest difference betweene the Law and the Gospell for vnder the Law there was but one people which might serue God purelie for which cause the Temple was particularly built but now all may freely enter into Gods Temple there purely to worship him that is to say euery where But wee must note the phrases of speech which are vsual and familiar among the Prophets for they vse such figures as fitted their owne times as we haue alreadie shewed for by the Temple and sacrifices they meane Gods pure worship and seruice Mal. 1.11 The Prophet here therfore sets forth or describes the spirituall Kingdome of Christ vnder which it is lawfull to call vpon God and to lift vp pure hands in euery place 1. Tim. 2.8 And neither in this place nor at Ierusalem saith Christ shall men worship the Father any more but the true worshippers shall worship the Father in spirit and truth vers 23. With our eies therefore do we behold the accomplishment of this prophesie namelie that Gods house is made the house of prayer to all nations that so in al languages he may be called vpon Abba Father The Iewes therfore can no longer boast that they onely are Gods peculiars Thus you see then how necessarie it was that the Prophets should sute their manners of speech to the times and customes then in vse that so all might vnderstand them for the time of the full and open reuelation of things was not yet come but Gods seruice was clothed with diuers figures And yet no question but this Temple thus consecrated for the seruice of God was truly and really his house for he had told by Moses that he would be present in euery place where he should put the remembrance of his name Exod. 20.24 And Salomon in dedicating the Temple said When they shall come and pray in this house then wilt thou heare in heauen thy dwelling place 1. King 8.33 which is the cause why Christ reprocheth the Iewes for making his Fathers house a denne of theeues Math. 21.13 and thereunto addes this our text to that in Iere. 7.11 Now Christ called the Temple the house of prayer as hauing respect to those times in which the Gospell was not yet published For albeit he was come yet he was not then knowne neither were the ceremonies of the law abolished But when the vaile of the Temple was rent in twaine Mat. 27 51. and remission of sinnes preached in his name Luk. 24.46.47 Act. 13.38 then these high praises touching the Temple and other ceremonies tooke their end for then God began to be called vpon of all nations And yet herewithall let vs marke that we are called into the Church vpon condition that we call vpon the name of God We are called into the Church vpon condition to call vpon God For those do but glorie in vain who hold a place therein and yet make little or none account of prayers nor of true inuocation In what place soeuer we be then let vs beware we despise not this exercise of faith seeing it sufficientlie appeares by the words of our Prophet that prayer is the greatest and the most excellent seruice that God requires of vs as also it is said in Psal 50.15 that the holines of the Temple consisted in the prayers which then had their force there Vers 8. The Lord saith which gathereth the scattered of Israel yet will I gather * Or vpon him to them those that are to be gathered to them HE
deale cruellie with our neighbours or to offer them any outrage The vvord of vanity is the third kind of wrong by which wee hurt our neighbour in deceiuing them with sweet and sugred words For all iniquitie is composed either of secret fraud and malice or of open violence Vers 10. If thou powre out thy soule to the hungrie and refresh the troubled soule then shall thy light spring out of darkenesse and thy darkenesse shall be as the noone day POwre out thy soule He continues to recommend vnto them the duties of charitie For the whole summe of his exhortation is to shew that men worship God in vaine if they onely offer vnto him some cold and naked ceremonies seeing Gods true and pure worship consists not in such childish things but rather commands and chargeth vs to liue in innocencie and vprightnesse with our neighbours doing them good to our powers and being readie to helpe them when need is readilie and cheerefully The two parts of this dutie are to be marked which Isaiah also hath expresly distinguished For in the first place he commends vnto vs the affection of pitie and compassion in the next place he exhorts vs to manifest the same by the effects For it is not sufficient to doe good to men vnlesse it proceede from a franke and willing mind If I distribute all my goods to the poore saith S. Paul and haue not loue I am nothing 1. Cor. 13.3 Thus then to powre out the soule signifies nothing else but to pitie our brethrens miseries to be as much affected with their wants as if we our selues were afflicted with them Heb. 13.3 As contrariwise all such as are strait laced being giuen to their priuate commodities shutting vp their bowels and are void of affection 1. Iohn 3.17 are called men of an hard heart Whereas others translate If thou presentest thy soule it a agrees not The same promise with that in verse 8. followes and vnder the same similitude or figure For by darkenesse he vnderstands a wofull estate and by light an happie and prosperous condition As if he should say The Lord will cause all thy miseries which now ouerwhelme thee to cease and a sudden felicitie shall succeed the same Hee shewes therefore that they had no cause to complaine of God when afflictions pressed them so the quicke because they should foorthwith escape and enioy an happie estate if they serued and obeyed God Vers 11. And the Lord shall guide thee continually and satisfie thy soule in drought and make fat thy bones and thou shalt bee like a watred garden and like a spring of water whose waters faile not THe Lord shall guide thee Now hee more clearely expresseth that which he touched before in briefe and vnder borowed speeches Namely that God will bee their leader so as nothing shall hinder them from enioying all things in abundance It is said that God guides vs when we feele by experience that hee goes before vs as if wee saw him with our eies Next hee addes that this shall not be for a time because God neuer leaues those that bee his in the mid way but with an vnchangeable course continues his benefits alwaies vnto them For this cause the Prophet also promiseth fulnes and sacietie in their extreamest penurie For God hath abundance of blessings alwaies in his hand wherewith to relieue the wants of his children And surely his onelie blessing is more worth then the sweetest dewes that can fall in an whole yeere And yet he doth not promise to the faithfull that they shall haue alwaies a goodly and plentifull increase of fruites and good seasons to end their haruest and vintage well but that God will nourish them albeit the earth should bring foorth no foode at all And thus he commands them to depend vpon Gods helpe and to content themselues therewith notwithstanding that the barrennesse of the earth should put them to their shifts In this sense it is said afterwards Hee vvill make fat thy bones He saith not that they shall be full fed and fat but so leane that their bones shall pierce the very skinne Hee calles them bones then who are pinched with penury and famine In a word such as in whom there is nothing left but skinne and bones vtterlie shrunke vp and withered And thus he signifies that the Iewes should haue to wrestle against famin and leannes vntill God should be pleased to restore them Heereunto appertaines that which hee addes touching a vvatered garden and of the spring of vvaters For Isaiah cannot satisfie himselfe in expressing the largenesse which God would powre out vpon his seruants that so men might seeke the causes of dearth no where but in themselues The summe is that this fountaine of Gods bountifulnesse shall neuer faile nor bee drawne dry if so bee wee stoppe not vp the same by our frowardnesse Vers 12. And they shall be of thee that shall * Or restore the old deserts build the old waste places and thou shalt raise vp the foundations for many generations and thou shalt be called the repairer of the breach and the restorer of the paths to dwell in BY deserts the Prophet meanes an horrible waste which befell the Iewes at that time An obiection preuented when they were led captiues for the Land became like a desert the cities were ruinated the Temple was razed the people made bondslaues and scattered into all quarters Hee calles them deserts and old because they could not be so soone reedified neither was there any hope left that the people should be restored to their first estate If any Citie be wasted or laid on heapes yet as long as the inhabitants remaine there it may in short time be restored but if the inhabitants which dwelt therein be dead or haue bin carried away into a farre Country and shall be long absent what hope is left that such a Citie should be new built againe Wil it not seeme strange if a long while after the ruine thereof one should say The people vvhich seemed forlorne shall build and repaire it againe Seeing this promise then was incredible the Prophet meant to meete with this doubt For they might obiect If the Lord meant to raise vs to our former estate why suffers he vs to languish so long a time He answers that the length of time shall not let God to raise vp the things againe that were fallen to the earth for many yeeres together Now this must not be restrained to the building of the Temple begun by Zerobabel and continued by Nehemias Ezra 3.8 but it comprehendâ— the restauration of the Church which was effected some ages after Of thee signifies that out of this people almost dead should come foorth such as should repaire these wofull ruines And thus they should be the Carpenters and Masons to reedifie Ierusalem A little after he seemes to attribute to all the people that which he now restraines to some particulars but the sense notwithstanding
onely desire to bee at peace Vers 5. They hatch Cockatrice egges and weaue the spiders webbe he that eateth of their egges dieth and that which is troden vpon breaketh forth into a Serpent THe Prophet passeth on further comparing the Iewes not onely to vvomen A comparison taken fâ—om venomous beasts but also to venomous beasts the better to signifie that whatsoeuer proceeded from them was dangerous and deadly First then hee saith that they hatched Cockatrice egges Simile As a Viper then cannot but hatch a venomous egge so were they so defiled and stuffed with iniquitie that they brought forth nothing but poison By the Spiders vvebbe he meanes that they were so fruitlesse and emptie of goodnesse that by the onely appearance of goodnesse they beguiled euery one And thus he paints out the wicked with two colours as it were First that all their works manifested the corruption of their nature Secondly that they were profitable for nothing neither were they readie to shew themselues louing amiable charitable and faithfull to those with whom they conuersed I am not ignorant that this place is otherwise expounded by some namely that whilest the wicked are weauing the webbe of other mens destruction they ouerthrow themselues and thinking themselues very wise doe notwithstanding plot their deuices in vaine And thus are caught in their own nets and fall into the pit which they digged for others Psal 7. 9. But mee thinks the Prophet meant to expresse that which I haue touched to wit that the wicked alwaies euery vvhere and in all things are mischieuous and neuer profitable to any Whosoeuer shall haue to doe with them shall taste their venome and that they sting to death Heereunto belongs that which hee saith namely that deadly poison is in their egges and that if one doe but tread vpon them a Serpent by and by issueth forth Vers 6. Their webbes shall be no garments neither shall they couer themselues with their labours for their workes are workes of iniquitie and the worke of crueltie is in their hands A repetition and confirmation of the former similitude HEe both repeates and confirmes one and the same thing namely that they euermore are hurtfull to mankind whatsoeuer they enterprize or execute because of set purpose they haue all duties of charitie in abomination Heere then is a signe of a nature wonderfully corrupted namely to be so wholly giuen vp to commit euill that no hope is left of reaping any fruit from their life who desire to be vtterly void and stripped of all iustice Others expound that they striue to get riches and to be aduanced to honors but all to no purpose Yet I had rather plainly expound it thus that none of them should couer himselfe vvith his vvorkes because his vvebbe is altogether composed of rotten and vnseruiceable stuffe Now hee repeates one and the same thing in diuers phrases of speech to shew that theit vvorkes should be vtterly fruitlesse Wee are borne to doe our neighbours good according to our power and to be doing of somewhat that may serue for the common good These are wild beasts then and not worthy the names of men seeing they are so industrious to hurt and so prouident as to do nothing that is of any worth Last of all without any figure hee addes that they are giuen and as it were dedicated vnto iniquitie Vers 7. Their feete runne to euill and they make haste to shed innocent blood their thoghts are wicked thoughts desolation and destruction is in their pathes HE here diuers waies describes vnto vs an image of an hatefull impietie Namely when men are so farre past grace and destitute of all feare of God that they rush into all kind of wickednesse as the horse into the battell and ouerflow in cruelties roberies and outrages They râ—nne saith he because they are strong and ouerbold to commit wickednesse Now hauing spoken before of the hands and tongue now he also addes the feete to shew that they are their crafts Masters in all sorts of mischiefe So as no member of their bodies was exempt from acting some iniquitie For some vse violence but they can restraine their tongues Others againe who resemble a certaine rauenous bird called an Harpie A bird called an Haâ—pie content themselues with the first pray they meete withall The Prophet then confesseth that those of his nation were light of foote to spoile and rob By the word desolation hee signifies that wheresoeuer these cormorants came they fared like sauage and wild beasts who rauin and deuoure all they meete withall and leaue nothing remaining So as by their terrible course they scatter and cause all beasts to flee which dare not come neere them Plinie Plinie takes vp the like similitude touching Domitian Domitian who tyranized like a cruell beast And the same may we see to be in all these blood thirstie ones whom all the world flees as from furious and vntamed wild beasts And thus their waies become desolate and solitarie when they will suffer none to haue any fellowship with them Vers 8. The way of peace they know not and there is none equitie in their goings they haue made them crooked paths whosoeuer goeth therein shall not know peace SOme take this word peace too nicely for peace of conscience in respect that the wicked are euermore vexed But the Prophet so brings them to Gods iudgement that yet in the meane while by transgressing the second table he shewes that there was neither faith nor charitie in them In a word that they were void of affection The way of peace saith he they know not Why so Because their wooluish minds had bereaued them of this Justice and equitie which two vertues vphold humane societie and cause men to dwell quietly and friendlie one with another For iustice and integritie nourisheth peace Iustice and integritie nourishe peace But if euery one with furie rusheth violently vpon his neighbour in offering them open wrong there open warre is proclaimed For wee can by no meanes maintaine peace in the midst of vs vnlesse euerie one in particular squares al his doings by the rules of equitie He expresseth this more fully by the word iudgement As if he should say Peace cannot be maintained without equity wheresoeuer they came they were a terror to all because they had cast off all vprightnesse The last member may be taken two waies either that whosoeuer walkes in them shall also be farre off from peace Or He which falles into the hands of the vvicked shall feele their cruelty and murtherous minds Both expositions may agree well and as I thinke we need not much contend about it And therefore after the Prophet hath spoken generally before and shewed that the fault was not in God that the Iewes prospered no better in their enterprises now he descends to the particulars wherein he more fully declares how they had reuolted from God and so made themselues vnworthie of
Gentiles were not couered with a cloud of miseries whilest the Iewes in the meane while enioyed their ease Seeing then the condition of the Church is separated from the state of the whole world the benefit which Isaiah possesseth the Church of in this place is spirituall As also this brightnes which he promiseth is spirituall This therefore belongs to the spirituall kingdome of Christ whereby the light of the Gospell enlightned all parts of the world Yea the strange nations were enlightned by it To this appertaines that which followeth The Lord shall arise vpon thee For albeit hee shewed that Gods fauour should appeare by manifest signes and effects yet he leaues not out that which was the principall namely that the faithfull should sensiblie perceiue that hee was their father to the end they might wait for their saluation from him Doctrine 1 Hence let vs gather that we are ouerwhelmed with darkenesse till such time as the Lord lightens vs with the testimonie of his free adoption I speake of all mankind for Jsaiah teacheth that this quickning light proceeds from God only thereby to signifie that it is the especiall gift of his owne hand Secondly Doctrine 2 we are to note that the Church only partakes of this brightnes that is the elect of God Whence it followes that it is no common or naturall gift but such a one as with which the Lord supplies the common defect of mans nature And hereby also wee perceiue that there was neuer any sparke of true light No light out of the Church but in the Church For all men besides are enwrapped with darkenesse albeit they thinke to be in the light and that they haue a great splendor neither can they be deliuered out of this darknesse but by the light of the Gospell He addes the word glorie For after the Lord hath once receiued vs into his fauour he so continues the same vnto vs that his benefits doe daily more and more flow in vpon vs with greater increases Vers 3. And the Gentiles shall walke in thy light and kings at the brightnes of thy rising vp A confirmation in this and the verse following THe Prophet now confirmes that which we were saying to wit that men haue no light of their owne but that whereby the Lord enlightens them through his word All will confesse so much but they doe not worthilie esteeme of this grace as they ought they onely take it for some common thing which appertaines naturally to euerie man but here it appeares that it is supernaturall And therefore it must be distinguished from nature as the repetition of these wordes vpon thee sufficientlie shewes First then let vs hold it for certaine that this benefit proceedes onely from God secondly that all indifferentlie do not partake hereof but the elect onely whom the Lord enlightnes by his free grace that he might exempt them out of the common rancke of other men Now this is done by Christ who is called the sunne of righteousnesse Mal. 4.2 because we are inlightned by his beames Moreouer the Prophet teacheth that the grace which was communicated vnto the Iewes shall bee spread far and wide According as the words of the couenant often sound In thy seede shall all the nations of the earth bee blessed Gen. 22.18 For the light which was proper onelie to a particular nation would bring no benefit at all to others But for as much as the doctrine of the Gospell was to be spread into all parts of the world Iudea bare this light that from thence it might shine to the Gentiles who saw not one sparkle thereof before For in that he makes this light proper to one people he shewes that the world could not otherwise be enlightned nor attaine to the participation of this benefit but in seeking this light in that word which came forth of Iudea and was heard in Ierusalem where the lampe of the Lord was kindled and from whence the Sunne of righteousnesse cast his beames that thence he might afterwards enlighten all the habitable corners and quarters of the earth As in chap. 2.3 wee haue seene That the law went forth of Sion There is no light then but in the doctrine of the Prophets so that whosoeuer they bee that recoile backe from it they falsely bragge of vvalking in this light By the brightnesse of thy rising vp hee alludes to the breake of day For as the morning star begins the day by striking thorow the heauen onely and foorthwith the sunne shines ouer all the world so the breake of day began first in Iudea whence the light arose and spread it selfe throughout the vvhole vvorld For there is no corner of it which the Lord hath not enlightned with this light He mentions kings This light belongs as well to Kings as to common persons that we should not imagine this light belonged to the common people only but to Princes and great Lords who otherwise doe much please themselues in their dignities Truely the honour which he here attributes to the Church is exceeding great seeing her brightnesse shall bee so glorious that it shall draw vnto her As the Moone drawes her light from the sunne so the Church borrowes her light from Christ kings and nations He calles it the Churches light not because shee hath any light of her selfe but in regard shee borrowes it from Christ as the Moone takes her light from the Sunne Vers 4. Lift vp thine eies round about and behold all these are gathered and come to thee thy sonnes shall come from farre and thy daughters shal be nourished at thy side BY many words he confirmes this promise touching the restauration of the Church which seemed a thing altogether incredible and therefore was a matter hard to bee beaten into the heads of the Iewes in an estate wherein things were so perplexed and confused For then none but the kingdome of Iudah stood which daily decaied till at last it fell flat to the ground Afterwards when the people were carried away captiue all things grew so desperate in these horrible scatterings and wofull ruines that as it seemed the Church was vtterly abolished It was needful therfore that this doctrine should be many waies confirmed that mens minds which of themselues are too much inclined by nature to distrust Men inclined ouermuch by nature to distrust might no longer remain intangled with doubtings For this cause then he brings the Iewes as it were to the thing done notwithstanding it were yet farre off to the end they might assure themselues no lesse of the accomplishment thereof then if the thing were alreadie effected before their eies Now hee commands the faithfull to lift vp their eies on high that is to say aboue al humane thoughts for whilest we remaine fixed to outward appearances wee cannot sauour the fruit of these promises He ads round about that they might certainlie know the people should not come from one nation alone but from all parts to
vp without iudgement all such like places wherein mention is made of gold or incense as if the Prophets meant to speake of the gifts which the wise men offred Math. 2.11 There is nothing obscure in this place then for the Prophets meaning is that God shall in time to come be called vpon in euery place and all strangers shall be gathered vnto him to yeeld him obedience As touching the words they shall come vp some translate They shall come vp vpon mine altar in good pleasure And this seemes to me not vnapt as if the Prophet meant to say that the offrings of the Gentiles should be acceptable vnto God Others expound They shall come vp acceptable which sutes not with the proprietie of this tongue For Ratson signifies good pleasure good will or fauor and therefore I thinke it should be read as I haue translated it namely that the oblations should come vp in good pleasure vpon the altar so as the words may thus be resolued They shall goe vp to appease God for the altar was ordained and the sacrifices offred to the end God might be mercifull and fauorable vnto men who according to his promise Exod. 20.24 accepts the sacrifice offred vpon his altar for then the Altar was the meane to obtaine Gods fauor The Prophet then expresseth three things here distinctly For first when he saith Three things noted in the sacrifices of the Iewes that the sacrifices vvent vp he alludes to the ceremonie which in old time they vsed in the sacrifices for they lifted vp their offrings Exod. 29.24 Leuit. 8.29 to signifie that they were to lift vp their minds that so they might not be glued to the earth or only to fixe their eies vpon that which was offred Secondly that these sacrifices were acceptable vnto God that so they might be distinguished from the sacrifices of the Gentiles which were offred without faith Thirdly vpon the Altar which only sanctified the oblations for whatsoeuer was offred vpon any thing else was polluted and abominable Moreouer this figure ought to leade vs vnto the truth of it for Christ is Gods altar Christ Gods Altar as wee haue seene in Chap. 56.7 and vpon him must we offer our sacrifices if we would haue them vvell-pleasing vnto God Besides vnder the beautie of the Temple he signifies the restauration of the people in regard the principall part of their felicitie consisted in hauing the Temple wherein God was purely worshipped to stand in perfect beautie And there must wee begin namely to haue God reigne amongst vs if we would be truly happie for which cause the Lord minding to shew that his Church shall be restored mentions the Temple vpon which he will put his glorie As if he should say My house is now exposed to the mocks of the Gentiles but in the end I vvill put my glorie againe vpon it vvhereof it is now depriued Now out of Zacharie Haggai and Malachi it appeares that this was not accomplished presentlie after their returne out of captiuitie for wee must not thinke that there was that true dignitie in this sumptuous building wherby Herod Herod would cunningly haue insinuated himselfe into the fauor of the Iewes The dignitie or glorie here mentioned therefore appeared not till God opened the dore of heauen to Ierusalem and afterwards manifested the hope of eternall saluation to all the Iewes Vers 8. Who are these that flee like a cloude and as the doues to their windowes BEcause the Prophet could not content himselfe with mentioning this benefit of God being rapt into an admiration The Prophet amplifies this multiplication of the Church by an admiration he cries out Who are these Which maner of speech hath much more vehemencie in it then if he had simply affirmed that a great number did flee yea though he had vsed the same similitudes He meant then more fully to expresse how glorious this multiplying should be seeing he could find no fit words to set forth the same withall Psa 110.3 Which flee as a cloud Some thinke that by this the Apostles are meant who with an incredible swiftnesse ranne to the vtmost parts of the world I grant this exposition hath some colour but the Prophet speakes of the assembling of the whole Church namely that the nations should runne vnto it from all parts with great nimblenesse and alacritie Simile The similitude of doues which hee vseth is very apt for this purpose For when these birds be in the fields they seeme to be of the number of other wild birds yet they belong to an house and haue their louers vnto which they retire and in which they make their nests So in like manner the faithfull begin to know their gathering together being illuminated by faith that so they may withdraw themselues out of that horrible scattering in which they are Whosoeuer shall consider the miserable and wofull state of those times shall easilie perceiue how necessarie this aduertisement was For if the Prophets who without ceasing had so many yeeres instructed the Iewes reaped little or no profit thereby what was to bee expected from the Gentiles who were wholly estranged from God Yet the Prophet hath not spoken excessiuely but hee so admires the thing that he also drawes vs therewithall into admiration with him Vers 9. Surely the Iles shall wait for me and the shippes of Tarshish as at the beginning that they may bring thy sonnes from farre and their siluer and gold with them vnto the name of the Lord thy God because he hath glorified thee That these things might haue the more weight God himseâ—fe is brought in speaking HAuing magnified the excellent benefit of this restauration with all the praises he could possibly deuise hee brings in God himselfe speaking that his speech might haue the greater authoritie Some take To vvait heere To desire as if he should say Let this be done because the strange nations are as men affamished longing after him by feeling themselues destituted of life and saluation Others take it simply To hope but the word also sometimes signifies To obserue And in this sense Dauid takes it in Psal 56 saying The wicked waited for my soule that is to say they spread snares for my life And in this signification wee may take it heere They shall wait that is to say they shall obserue my countenance Psal 123. â— as seruants are wont to depend vpon the will of their Masters as if he should say Maruell not if so many nations runne after the Church for the Iles vvhich despise and resist me now shall be so attentiue to my voice that they shall doe vvhatsoeuer I command them And questionlesse it appeares by the rest of this verse that such a kind of obedience is heere mentioned The ships of Tarshish If any will they may heere supply the particle of similitude thus As the ships of Tarshish once sailed vnto Iudea and brought that which was necessarie for
dwell there Moreouer Vse these things ought to bee applied to our desolate times For howsoeuer the Lord permits his Church to be raced and to lie long in her ruines without any hope at all of being restored yet let vs confirme and strengthen our hearts with these promises for it is Gods proper and peculiar office to build vp and to renue the things which for a long timc haue beene ruinated and lien rotting in a perpetuall consumption But wee haue handled this matter before in Chap. 58. Vers 5. And the strangers shall stand and feede your sheep and the sonnes of the strangers shall be your plowmen and dressers of your vines HIs meaning is that the strangers shall bee readie to obey them For in respect they were at that time diuided from other nations no man would lend them their hand And therefore hee saith that the strangers doe stand that is to say are readie prest to meete and to succour them Where he addes that they shall feede their sheepe and shall be the plowmen and vinedressers these are borowed kinds of speeches For the Prophet speakes of Christs kingdome which is spirituall and sets foorth the perfect felicitie thereof vnder these figures that we might the better conceiue of those things which are here proposed vnto vs by examples Let vs know therefore that wee shall bee truely happie when Christ shall reigne ouer vs for by meanes thereof many commodities whereof the posteritie of Adam is worthily depriued Who shall be tâ—uly happie when Christ shall reigne ouer vs. shall be restored vnto vs vnawares Vers 6. But yee shall be named the Priests of the Lord and men shall say vnto you The Ministers of our God yee shall eate the riches of the Gentiles and shall be exalted with their glory THis verse giues vs a little better light into the former for in the second part thereof Isaiah foretels that the faithfull shall eate the riches of the Gentiles and shall be exalted with their glorie The Iewes lay hold of these places with great earnestnesse and greedily deuoure al the goods of other nations as if one day they should be masters of all and glorie as if all the pompe of the world should fall to their shares But for our better vnderstanding of these things wee must especially obserue two points First that the Prophets minding to set forth the glorie and felicitie of Christs kingdome Two points must be obserued for the better vnderstanding of the Prophets borrow similitudes from things belonging to men Secondlie in speaking of the Church they so conioyne the head with the members that sometimes they rather respect him then the members Neither must we reape this fruition of other mens goods as if those which should bee conuerted vnto Christ should gripe vnto themselues riches glorie or the dignities of others for this would not stand with the rules of charitie But in respect that all things should be subiected vnder Christs dominion that so he might obtaine the soueraigne rule and authoritie ouer them This is it which I haue alreadie said to wit that the Prophet hath not so much regard of the members as of the head himselfe But when riches are brought vnder Christs power then they are called ours because he hath nothing which belongs not to his spouse the Church It is said in chap. 45.14 in the same sense that the enemies of Christ shall fall downe at his feet and make supplicâ—tion vnto him and yet this is done to the Church in whom they acknowledge Christ submit themselues vnto his doctrine See chap. 60.14 Jsaiah then shewes what the Father will giue to the Sonne who hath lawfull power ouer all the world to whom also all things ought to be subiect In the meane while we must not omit that which I touched erewhile namely that God feedes his elect liberally in this world to the end thy might feele that their estate is better then that of the infidels For howsoeuer they may want many things yet a little contents them for which they giue God heartie thankes so as their wants to them are much better then all the wealth of the world is to the wicked By the word Priests hee shewes that the condition of the common people shall bee much better then it was in times past As if he shuld say Hitherunto the Lord hath chosen you for his heritage onely but hereafther he will indue you with more excellent giftes for hee will make you Priests Now howsoeuer all the people were a kingdome of Priests Exod. 19.6 yet wee know that the Tribe of Leui onelie exercised this office Deut. 33.10 But our Prophet here testifies that afterward it shall be common to all Yet this was not manifested till Christ came I grant that the restauration of the Church began at the returne of the people out of Babylon but in the end at Christs comming the faithfull were adorned with this dignitie Hereunto appertaines that which is written in 1. Pet. 2.9 You are an holy nation a royall Priesthood But withall we ought diligently to note what this kind of Priesthood is for we must no more offer vnto God any brute beasts but reasonable men must now be offered and sacrificed to the obedience of Christ According to which S. Paul saith that hee offered vp the Gentiles by the sword of the Gospell that they might afterwards yeeld their obedience vnto God Rom. 15.19 Hence we see how childishly the Papists trifle in abusing this place to proue their priesthood Childishnes of Papists in proouing their Priesthood for the Pope and his chaplens ordaine Priests to sacrifice to Iesus Christ and not to teach his people both which Moses ioines together in Deut. 33.10 But Christ offered vp himself by an eternall redemption he only once for all hath performed this Priestly office Heb. 9.12 Minding that the fruit of this sacrifice should now be offered vnto vs by the preaching of the Gospell They which vsurp this office are sacrilegious persons namely such as wil reiterate that which Christ hath by himselfe accomplished Euery one ought rather to offer himselfe with all that hee hath vnto God Rom. 12.1 that he may exercise this Priesthood as hee ought to doe Secondly the Ministers who are especially called to teach ought to vse the sword of Gods word to offer vp and to consecrate men vnto God Lastly those are indeede faithfull and true Ministers who enterprise nothing of their owne heads but boldly and vprightly put those commandements in execution which they haue receiued from God Vers 7. For your shame you shall receiue double * Or honour and for confusion they shal reioyce in their portion for in their land they shall possesse the double euerlasting ioy shall be vnto them HE confirmes the former sentence A confirmation of the former sentence where he had said that the faithful which mourned being couered with sackcloth and ashes should be sprinkled vvith the
space seeing 863. yeres were expired since they began to possesse it and 1400. yeeres and more since Abraham entred into the land of Canaan But the promise must be considered in which it was said that Abrahams posteritie should inioy the land as an euerlasting possession Gen. 17.8 and 48.4 This was but a little vvhile therefore if it be compared vvith eternitie The people of God then obiect this short time vnto him not as accusing him of breach of promise but to put him in mind of his couenant and that he should rather haue respect to his owne goodnesse then to the chastisements which they had iustly deserued And after this manner the ancient Church complaines in Ps 102.23 24. that her strength was abated in the way that her daies were shortened and therefore praies that God vvould not cut her off in the midst of her daies because the fulnesse of time depended vpon the comming of Christ Our aduersaries This complaint was much more grieuous namely that the wicked prophaned that land which God had consecrated vnto himselfe And the truth is this went neerer to their hearts then all the rest of their miseries And good reason for we ought not so much to respect our selues as Gods seruice and religion And this is the end of deliuerance to wit that there might be a people which might praise and worship the Lord purely Vers 19. Wee haue been * Or a long time as they ouer whom thou neuer barest rule and vpon whom thy name was not called THe Prophets sense may admit two expositions For some take this place as if the people obiected vnto God that they were chosen when other nations were reiected and that this couenant was ratified from the time of old The other exposition which I rather follow is this that the people complaine and reply vnto God that there is no difference betweene them and the heathen in regard they had no succour nor refreshing at all in their aduersities which they hold to be an absurd and an vncomely thing This is a notable sentence and very worthy of memorie for heere wee see it is lawfull for vs to powre out our complaints vnto God when afflictions presse vs aboue measure and to set our calling before him to mooue him to succour vs thereby testifying what great difference hee makes betweene vs and strangers Ouer vvhom thy name is not called vpon This comes all to one sense For the peoples meaning is that Gods calling ought not to bee abolished And indeed it is not the Lords will that wee should call vpon him in vaine for praiers are vnprofitable and vanish in the aire vnlesse the Lord haue respect vnto vs. Heere note also one marke of the Church namely A note of the Church that Gods name is there called vpon The wicked cannot call vpon him because there is no accesse vnto him but by his word of which Faith brings forth praier they haue no knowledge and the refore faith is neuer separate from praier For where faith is there is also praier and if it be not there let vs know for a suretie that there is no faith nor hope at all Oh that thou wouldest breake the heauens and come downe Master Caluin makes this part of the 19. verse and that the mountanes might melt at thy presence OH that thou vvouldest breake The Hebrew particle as I take it comprehends a wish For though it hath many significations yet the scope of the text shewes that this agrees better to this place then any other For the faithfull heere enter into a more ardent praier as often it falles out when in the sharpest afflictiōs a set forme of words would want sufficient vehemencie to expresse our desires He saith that God breakes the heauens when hee suddenly shewes some memorable and rare signe of his power And the reason of this maner of speech is not onely in regard that men being in great distresse are wont to lift vp their eies to heauen from whence they expect helpe but because miracles also make way for them by breaking the ordinarie course of nature Now it seemes that God is shut vp in heauen whilest hee neglects to succour vs and lets all things in the world to goe at six and seuen For this cause then it is said that he opens and breakes the heauens vvhen he giues vs some signe of his presence at such a time as vve iudge him to be farre remote from vs. But these things are spoken according to our naturall reason as is also the clause That thou wouldest come downe for what neede is there that God should change his place Hee applies himselfe thus to our weakenesse that we might the better comprehend that which is said to vs of him That the mountaines vvould melt That is to say Oh cause thy Maiestie and glory to appeare in such wise as the elements being astonished at the feeling thereof might bow to giue way vnto thee as shall bee declared more at large by and by THE LXIIII. CHAPTER That which in our bookes is made the beginning of this 64. Chapter is in the Commentarie annexed to the last verse of the 63. Chapter where you shall find it expounded Vers 2. As the melting fire burned as the fire caused the waters to boile that thou mightest declare thy name to thy aduersaries the people did tremble at thy presence 3. When thou didst terrible things which wee looked not for thou camest downe and the mountaines melted at thy presence A confirmation of the former wish in this and in the verse following WEe may reade all this in the future tence or in the subiunctiue As if hee should say Lord if thou wouldest come downe the people would tremble at thy presence thine aduersaries would forthwith melt away But I thinke it to be more natiue as I haue turned it for it is very sure that the Prophet alludes heere to Mount Sinai Exod. 19.20 where the Lord manifested himselfe openly vnto the people Hence also it appeares how vnaduisedly this Chapter was distinguished seeing the contents thereof is recited for the confirmation of the former vvish which should haue been placed in the beginning We haue elsewhere seene that when the Prophets mention the reliefes which God hath giuen to his people they still bring in testimonies concerning the deliuerance out of Egypt Note And as oft as they speake of this historie they therewithall comprehend whatsoeuer benefits God bestowed vpon his people not onely when hee deliuered them from vnder Pharaohs tyrannie and appeared vnto them in mount Sinai but that also when by the space of 40. yeeres he furnished them in the desert with all things necessarie who hauing subdued and wasted their enemies did put them in quiet possession of the land of Canaan To bee short they comprehend all the testimonies whereby in times past he shewed himselfe gracious to his people and terrible to their enemies The Prophet saith that
of Gods workes the faithfull are wont to ascend from one kind of them to the consideration of the whole in generall And therefore this onely example of so wonderfull a goodnesse of God might well rauish the Prophets mind so high that in his meditatations he considered of this infinite abundance of blessings laid vp in heauen for the faithfull Yea we manifestly perceiue that this honourable commendation comprehends vnder it the free couenant by which the Lord adopted vnto himselfe Abrahams posteritie into the hope of eternall life The summe of all comes to this The summe of this verse that seeing the goodnesse and power of God is so great we ought not to distrust him but our confidence ought so to be setled thereupon that we should assuredly relie vpon his helpe And to this belongs these excellent benefites which the Prophet heere mentions Vers 5. Thou didst meete him that reioiced in thee and did iustly they remembred thee in thy waies behold thou art angry * Or and. for wee haue sinned yet in them is continuance and wee shall bee saued In this and in the verse following the Iewes bewaile their miseries HE prosecutes the same argument For the people bewailes their miserable condition in regard they felt no reliefe nor ease in their aduersitie though God was wont to be so good vnto their forefathers The faithfull then speake vnto God on this sort Thou vvere vvont to meet our fathers but thy fauour is now turned away from vs and it seemes thou vvilt be no more appeased seeing vvee gaine nothing by calling vpon thee For vvhence comes this aduersitie but from this that as if thou vvere now become changeable thou shewest thy selfe otherwise to vs then thou diddest to our fathers in times past In the next place they confesse they were iustly chastised because they had sinned The best fence against afflictions I haue heretofore shewed that there is nothing better for vs in afflictions then to remember Gods benefits and not only those whereof we haue had experience but those also which are recorded in the Scriptures For we can not be fenced with a buckler that is more thick nor large then it against all kind of temptations Those who thinke these words him that reioyced and did iustly should be read together as if he should say Thou diddest meete them which serued thee willinglie and delighted in well doing doe ill expound this verse as I thinke I rather thinke that by the reioycers those are vnderstood who are ioyfull in prosperitie in regard the people were then in sorrow and heauines For there is a close opposition thus Thou wert wont in times past to meete our fathers before they were pressed with any griefe and diddest glad them at thy comming but now thou art farre off and suffrest vs to languish with griefe and discontentment To this belongs that which is added That they remembred God because they enioyed his present grace and felt him both the author and vpholder of their saluation Thus by the vvaies of God he vnderstands all prosperitie be it that he was more neere vnto them by handling them tenderly and cockering of them as his children or in regard that he naturallie is inclined to doe good But because he hath said that God was wont to meet him that did iustly the remembrance may be referred to the loue of pietie To wit that they gaue themselues carefullie to the seruice of God in which sense these words are the exposition of the former member which is a thing vsuall with the Prophets who are wont to confirme their speeches with many words To remember God signifies to be so sweetly allured with thinking on him that we wish for nothing besides and place our whole felicitie in him For there is nothing which more reioyceth vs then the remembrance of his mercie as on the contrarie if we feele him angrie then the remembrance of his name is terrible vnto vs. And vve haue sinned The Prophet renders a reason of that aboue said for they murmur not against God because they felt him otherwise to them then he was towards their fathers but they lay the whole blame vpon themselues Hence let vs learne neuer to thinke of the afflictions wherewith the Lord visits vs vnlesse therwithall we call our sinnes to remembrance that so wee may both acknowledge our faults as also confesse that we are iustly chastised The word perpetuall may either be referred to sinnes or to the vvaies of the Lord. To sinnes thus Although we haue bin obstinate in our sinnes and worthie to be an hundred times condemned yet hitherunto we haue bin saued through thy mercie If we referre it to the vvaies of God he renders the reason wherefore the people were not consumed to wit in regard the waies of the Lord are firme and perpetuall and because there is no end of his mercies And this sense I thinke agrees best to this place Some supplie that perpetuitie was founded in the waies of the Lord. But I had rather take the words simplie as they sound as Dauid in the 30. Psalme saith That the Lords anger indures only for a night but he is appeased and shewes mercie for euer for he is not prouoked nor violently carried away with anger as men are but hee continues constant and stedfast in his fauour and in well-doing But yet we haue not attained the Prophets full meaning for he saith that the people are saued who in the meane while were led into captiuitie as into a sepulchre wherein they bewailed their miserie And therefore I take the time past for the future tence to wit vve shall be saued for Wee haue bin saued for it is rather a wish or praier then an affirmation The faithful then boast not of that they haue obtained but rather in complaining of their pouertie they haue their recourse to Gods perpetuall mercies They extoll that then which they desire and not that which they had already attained Vers 6. But wee haue all been as an vncleane thing and all our righteousnes is as filthie clouts and we all doe fade like a leafe and our iniquities like the wind haue taken vs away THe faithfull continue their complaint For they lament their miserable estate because God regarded them not Moreouer the Hebrewes agree not about the exposition of these words filthie cloutes Notwithstanding it is certaine that they signifie a base and vile thing of no price Yea such a thing which in regard of the lothsomnesse thereof stinkes in mens nostrils But two things are here to be noted first that the faithfull confesse they haue offended and are iustly punished Secondly that they cease not to complaine touching the weight of the blowes which they receiued Not by way of pleading against God but to mooue him vnto compassion Simile As when a malefactor would endeuour to pacifie his Iudge he laies foorth all his miseries and calamities before him Many vexe and wearie themselues here
10.24 For he opposeth iudgement to vvrath as in 2. Sam. 7.14 it is said that he chastiseth vs with the rods of men because he wil not come against vs himselfe to vtter all his force in punishing vs lest we shuld be forthwith ground to powder The Iewes pray not simplie against afflictions But it is worth the noting that they do not simply desire to be freed from Gods iudging of them but so offer themselues to be chastised that the blowes may not dash them to pieces And this is the cause why they desire that the memorie of their iniquities may be blotted out for if God should not shew thē mercie this way there should be no end of their miseries The Prophet repeates that which he had said before in vers 8. namely Behold we are thy people that God had chosen Abrahams posteritie For the best assurance they had to obtaine pardon was that God being true of his promises could not reiect those whom he had once adopted In speaking of all he meanes not euery one in particular but comprehends the whole body of the Church And howsoeuer the greatest part of them were cut off by their wicked reuolt yet this was true that the Iewes were Gods peculiar people Neither was this prayer made for all indifferentlie but only for the little flock of the faithfull Now the people set not forth their merits before God but flee to his free couenant by which they were adopted For this indeed is the sure and only recourse the faithfull haue this I say is a remedie against all mischiefes and that is the reason why Moses and all the Prophets doe so often repeate the same Deut. 32.13 Vers 10. Thine holy cities lie wast Sion is a wildernes and Ierusalem a desert THe Church here againe recounts her miseries The Church recountes her miserie againe in this and in the verse following that she might thereby bow the Lord to compassion and forgiuenes She saith the Cities were wasted and for an amplification she addes that Zion is become a wildernes for it was the seate royall in which God would be called vpon Then he addes Ierusalem wherein Zion was For it seemed strange that the Citie which God had consecrated to himselfe should be laid on heapes and wasted by the enemie The Prophet calles them Cities of holines in respect that as God had sanctified the people so was it his will that the Cities yea the whole countrie shuld be consecrated vnto him Seeing the Cities then were dedicated vnto God they were rightly called holy because God raigned therein and was called vpon in them What Cities deserue to be called Gods holinesse And thus we may call those Cities of holinesse in which God is purely worshipped hauing abandoned all superstitions Vers 11. The house of our sanctuarie and of our glory where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted THe sanctuarie is otherwise attributed to the people then to God For it being a pledge of that holy vnion betweene God and the people it is often called the house of God because it answered to his holinesse Heere the faithfull call it their sanctuarie in regard they were thence to draw their sanctitie which they yet confirme more apparantly by the word glory For they confesse they had nothing to glory in but the Temple wherein God was pleased to bee worshipped and serued And yet we see that this their reioicing was often vaine in so much that Ieremiah reproues them for it saying Trust not in lying words to wit The Temple of the Lord The Temple of the Lord this is the Temple of the Lord Ier. 7.4 But as the boasting of such as made faire shewes and grew insolent in regard of some titles was vaine so on the contray they reioiced rightly who honoured Gods ordinance laid it vp in their hearts and also resting vpon the testimonie of the word were assured to dwell vnder his protection who had chosen out a perpetuall habitation for himselfe in the middest of them For the Temple was built by the commandement of God so as the Iewes might well boast that they had God for the vpholder of their saluation But because his seruice was then marred and corrupted and that all in a manner ran riot after superstitions and impietie the Prophet mentions the time past and not the time present As if he should say Albeit vvee haue not yeelded thee that obedience vvhich vve ought to haue done yet behold it is thy Temple still wherein our fathers serued thee purely and vvilt thou suffer it to be prophaned and to lie waste VVill not this reproch redound to thine owne dishoner seeing this building vvas erected for thy vvorshippe The Iewes plead not their merits heere neither dawbe they ouer their sinnes no they rather confesse and lay them open onely they put God in minde of his seruice that in remembring his holy couenant hee would not permit his promises to bee fruitlesse And all the faithfull ought to imitate this their example The verbe To praise is taken to giue thanks as if he should say In this Temple the lamentable ruine whereof breakes the hearts of the faithfull in sunder in times past thy praises were wont to sound when thou diddest entertaine thy people there in thy mercy and compassion Vers 12. Wilt thou hold thy selfe still at these things O Lord Wilt thou hold thy peace and afflict vs aboue measure THe people fortifie thēselues in vndoubted hope that God will not suffer his glorie to be thus trampled vnder foote though he be prouoked to wrath by mens infinite offences Hypocrites reape no consolation at all by this but these things indeed belong onely to such as are touched with a true sense of Gods mercy Such conclude and are certainly perswaded that howsoeuer death doth menace them yet God hauing regard to his owne glory will at the least bee mercifull to some that so the whole seed perish not VVilt thou afflict vs Isaiah shewes that God cannot forget his mercie Why so Because he cannot deny himselfe for his glory is ioined with our saluation Gods glory ioined with our saluatiō And this is a thing diligently to be noted or hauing spoken before of Gods glory now he addes wilt thou afflict vs aboue measure The Lord then will moderate his corrections for his glory requires it that wee bee deliuered from death which glory he can in no wise neglect Let vs then take vp this praier as oft as our enemies inuade vs not after the manner of hypocrites who make a great craking of Gods glory whereof they haue neither taste nor feeling Vse But let vs come vnto it with faith and repentance that so wee may truly reape the fruit of this glory THE LXV CHAPTER Vers 1. I haue been sought of them that asked not I was found of them that sought me not I said Behold me behold me vnto a
effectuallie confirmed because it was verie hard to be credited Althogh euen in this noueltie the Prophet meant to magnifie Gods vnexpected grace The summe is The summe of this text that after God shall be offered to the Gentiles and that they shall bee receiued into the holy race of Abraham then there shall bee a Church in the world out of which the Iewes shall be expelled Now wee see that all these things which our Prophet here mentions were accomplished by the Gospell wherein the Lord truely manifested and offred himselfe vnto strange nations Vse As oft then as this voice of the Gospell sounds in our eares or as oft as we reade these holy prophesies let vs know that the Lord is neere and offers himselfe that being familiarly knowne wee may with boldnesse and assurance call vpon him Vers 3. A people that prouoked mee euer vnto my face that sacrificeth in gardens and burneth incense vpon brickes The fruit that came from walking after their owne imaginations in this and the next verse HE shewes and prosecuteth more at large in what things the Iewes rebelled against God namely that hauing forsaken his commandement they defiled themselues with sundrie superstitions Heretofore he had said that the Iewes had reuolted from God in regard they wandred after their owne inuentions Now he sets forth the fruit of this their wandring The spring of all superstitions namely that hauing giuen their thoughts free scope they ouerthrew the pure worship of God And this indeede is the fountaine from whence al superstitions proceede euen when men please themselues in their inuentions chusing rather to bee wise in their owne eies then to restraine their senses within the lists of Gods law It is but in vaine then that the superstitious alleage their deuotions and good intentions as they call them for God so abhorres and detests them that those who rest therin are tainted of high treason and are guiltie of the breach of Gods couenant because we ought to enterprise nothing of our owne braine but to yeeld our obedience to Gods commandement In a word the beginning and perfection of his pure seruice consists in teachablenesse By the verb to prouoke Isaiah sets foorth the inpudencie of the people who prouoked the Lord of set purpose neither had they any such reuerence of his Maiestie as to subiect themselues vnder his gouernement And this he further amplifies in adding vnto my face For seeing those that are admonished by the word haue him present as it were before their eies they sinne with an hie hand and are more guiltie of impudencie and rebellion then such as neuer heard tell of the word He also mentions the gardens which they had dedicated vnto their Idoles and affirmes that God was prouoked by them Some think it should be spoken of brickes here by way of contempt and that they are secretly opposed to the Altar vpon which God would haue them onely to sacrifice And thus they thinke the roofes of the houses are here meant where the superstitious sort were wont to sacrifice in regard they were made of brickes But I rather thinke this word simplie signifies the Altars which they had erected to their idols In the meane while howsoeuer they had a faire pretence to imitate the forme of that Altar ordained by the Lord yet he abhorred such an excuse because it was contrarie vnto his word Vers 4. Which remaine among the graues and lodge in the deserts which eate swines flesh and the broth of things polluted are in their vessels HE reckons vp other sorts of superstitions Which albeit by reason of the breuitie of the words it bee somewhat obscure yet from other places of the Scriptures it may easily bee gathered what they were For as Necromancy was a thing much in vse among profane nations so also the Iewes went into the sepulchers and deserts to aske counsell of diuels whereas they should onely haue sought counsell at the mouth of God And in supposing to fetch answers from the dead they delited to be deciued by the illusions of wicked spirits Now by the 18. of Deuteronomie vers 11. and other places it appeares how expreslie the Lord had forbidden this And we haue touched it somewhat before in Chap. 8. We are here taught in generall that the Lord requires nothing more of vs then obedience which hee accepts aboue all sacrifices 1. Sam. 15.22 Which eate svvines flesh He complained before that Gods seruice was polluted by their superstitions Now he addes that they reiected all difference of things so as they discerned not between the pure and vncleane And he recites one kind namely that they abstained not from swines flesh This seemes but a light matter Yet is it not so for all that For we must not iudge how great this sinne is by our rule but according to that which the Lawgiuer hath prescribed Neither is that sinne to be esteemed light which God hath forbidden This appertaines to the externall profession of faith by which the Iewes should haue shewed how farre off they were from the prophanations of the Gentiles Wee must not recoile then from that rule which God hath giuen vs no not the thicknes of our naile Vers 5. Which say Stand apart come not neere to me For I am holier then thou these are a smoke in my wrath and a fire that burneth all the day HE notes out a grosse impietie that was among the Iewes namely that of an obstinate mind and an vntamed rebellion they opposed themselues against the true seruants of God neither would they obey any admonitions For whilest we giue eare to admonitions and reprehensions there is some hope of repentance but if wee reiect them then is it certaine that we be past cure Now howsoeuer the Prophets words in appearance seeme to be obscure yet the summe of them is that hypocrites doe disdainfully and malepartly thrust backe those vvho faithfully admonish them because they attribute vnto themselues either a shew of holinesse or in respect that their pride cannot indure that any should reproue them for hypocrisie is neuer separate from disdainfulnesse Hypocrisie neuer separate from disdâ—infulnesse pride Let vs not meruaile then if those who bee tainted with this vice doe insolently exalt themselues bragging of their holinesse and thinke that they excell therein aboue all others and if we at this day also doe find the like qualities in the hypocrites of our time which Isaiah hath described to bee in those that then liued For Satan hath so blinded them that whilest with a vaine bragging of words they set their deuotions to sale they basely esteeme of Gods word The expositors thinke this should be a generall sentence which reproues the Iewes for not submitting themselues vnto the Prophets but me thinks the circumstance of the place should be considered which they haue not sufficiently respected namely that this verse depends still vpon the former so as the Iewes are sharply reprooued for
reuolting from the true religion And besides for that they had maliciously followed their owne inuentions so farre forth that they commanded such to bee packing as soothed them not vp therein For this word Goe backe signifies nothing else but get thee hence as if they should say We will not meddle vvith such as shew vnto vs the vvay to life and saluation Vers 6. Behold it is written before me I will not keepe silence but will render it and recompence it into their bosome THe Prophet alludes to the custome that is among Iudges who haue lying by them vpon record the informations testimonies acts and other pieces of euidences that when neede requires the offender may bee easily conuicted for we vse to leaue those things in vvriting which we would haue posteritie to remember The Lord then testifies that these things can neuer bee forgotten because they bee vvritten before him For howsoeuer hee winkes at things for a time yet shall not the wicked escape vnpunished but shall well perceiue in the end that hee is a iust Iudge Doctrine Hence let vs gather that wee ought not to abuse Gods patience if he forbeares vs long and lifts not vp his hand by and by to inflict his iudgement vpon vs Gods patiēce must not be abused for he ceaseth not for all that to keepe a register of all our faults for which we may be sure he will one day punish vs vnlesse we repent I grant the Lord hath no neede to vvrite for his memories sake but it pleaseth him to vse this phrase of speech that wee should not imagin him to be forgetfull of any thing when he deferres the executiō of his iudgements Nay in Ier. 17.1 he saith yet more expresly that the sinne of Iudah was vvritten vvith an yron pen and vvith the point of a diamond To render into their bosome is a phrase of speech much vsed in the Scriptures Psal 79.12 Ier. 32.18 because men thinke their sinnes are either couered or that they shall not come into account And thus either they lay the raines of their concupiscences in their owne neckes or in attributing their faults to others they become vtterly fearelesse This is the cause why God theatens to recompence their sinne into their bosome to the end they may bethinke themselues what Iudge it is with whom they must haue to doe Vers 7. Your iniquities and the iniquities of your fathers shall bee together saith the Lord * Or for they which haue burnt incense vpon the mountaines and blasphemed mee vpon the hilles therefore will I measure their old worke into their bosome HEere he amplifies that which hee said in few words in the former verse The former verse amplified For hee shewes that it was not of yesterday that the Iewes were guiltie of such a disloyaltie but that it is the example of their fathers whose steps they now followed euen as heeretofore the Lord complained that he had a long time forborne this people and was so wearie at last that hee could beare them no longer Thus then the Prophet aggrauates their sinne when he tels the Iewes that they haue followed the example of their fathers As if he should say such birds such egges For if men haue been often and diligently admonished their obstinacie is so much the more to bee condemned if they repent not Heere we see that after they had reiected all admonitions and threatnings they perseuered many yeeres in their corruptions and impieties which is heere laid to their charges that they should no longer plead their excuses to couer their faults withall but that they should rather labour to confesse themselues worthy of most exquisite torments Heere also wee may perceiue it to be so far off The bad example of our fathers not to be followed that the corruption issuing from the fathers should any way excuse the children as the ignorant are vsually wont to make this a buckler for their defence that it rather serues as a meanes to pull vpon them a more heauie punishment Are together As if the Lord should haue said that hee gathered and bound vp in one bundle both the iniquities of the fathers and of the children that in the end he might reuenge himselfe of them not that the children are guiltie or punished for the fathers wickednesse Ezech. 18.20 but in regard that they followed the wicked course which their fathers liued in Therefore it is iust with God to wrap them vp with them in the same guiltinesse and to condemne them according to the same sentence especially seeing their diseases were growne incurable For they haue burnt incense The Prophet heere recites one particular vnder which he also comprehends all other kindes of vices For hee signifies all such reuolts as whereby the people were gone backe from Gods pure worship and had giuen and dedicated themselues vnto strange gods See here the height of iniquitie for when the feare of God is stollen out of the heart then is there no soundnesse nor vprightnesse left behind He heere points out vnto vs then the fountaine of all disorders which wee are diligently to obserue in regard that men flatter themselues thinking themselues worthy of great praise when they serue God after their owne fantasies and in the meane while consider not that there is nothing more abominable in his sight than such a seruice as is deuised according to the appetites of our carnall imaginations And no doubt but the people heerein desired that God should accept them whilest they burnt incense vpon the mountains But we must not iudge of their worke by their deliberation or good intention as they call it God reiects our good intentions if we haue not his word to warrant them Wee must hearken to Gods voice who protests that he is this way greatly dishonoured rather than to all the men in the world lest otherwise by seeking to rest vpon our intents we make our selues double guiltie before his Maiestie J will measure their vvorke The word old may be diuerslie expounded either I will measure againe with their oldnesse or In the first place or In times past or from the beginning But the circumstance of the place must be considered For by that we shall the better attaine to the Prophets meaning You know he spake ere-while touching the works of their fathers there is no doubt thē but he here derides the children who placed their defence in them For it is but a silly and vaine shift to oppose against God the customes of our fathers that is to say a corruption of great antiquitie Why so Because in thus doing we pull downe a more heauie iudgement vpon our owne heades And yet many are so bewitched with this excuse as they thinke a man ought not at all to reiect the same neither can you get them an inch further Note Truely antiquitie is honourable But no man is so to prize it that he should therefore in the least thing diminish
necessarie for the sustentation of men Sharon and Achor were places for pastures but the one was apt for small beasts and the other for great And here we see that Gods promises not onely containe in them the things belonging to the life to come Godlinesse hath the promise of things belonging to this life as well as of those to come but also to that which is present to the end wee might taste his bountie and liberalitie to the full For by earthly benefits we are inuited to seeke for greater and more excellent things touching the heauenlie life Whereas the Lord extends his liberalitie euen to the brute beasts which were created for our vse thence are wee to conceiue a more sure and confident hope touching his fatherly kindnes towards vs. For if hee bee pleased to take care of beasts which are ordained to serue vs If God take care of beasts much more to vs. much more will hee furnish vs with all things conuenient both for this life and for that to come And yet wee must keep in mind that doctrine whereupon we haue insisted heretofore which brings vs from temporall blessings to the spirituall kingdome of Christ Which the Prophets are wont to describe out vnder figures For my people Here he excludes the reprobates who with brasen faces will stand to bragge of Gods name falsely and vainely But howsoeuer they dare malepertly bragge of Gods promises and sacraments yet are they neuer the neerer for getting any part with Gods children therein but are depriued of all hope of Gods blessings that so they may bee fitted to receiue the recompence of their iniquities In adding vvho haue sought mee hee shewes yet more plainely who they bee that haue their part in these benefits that so hee might stop the mouthes of all reprobates and hypocrites as wee haue said See here then the true marke which separates the sheepe from the goates A note how to discerne Christs sheepe from goates and the lawfull heires from bastards namely in seeking the Lord. For it is not enough to shroude our selues vnder some name or title but wee must seeke the Lord in puritie of conscience that so wee may cleaue vnto him with our whole hearts Vers 11. But yee are they that haue forsaken the Lord and forgotten mine holie mountaines and haue prepared a table for the * Or armie multitude and furnish the drinke offring to the number LEst hypocrites should beguile themselues with these promises or A preuention lest they should imagine that this which is spoken touching the restauration belonged vnto them hee once againe directs his speech vnto them He calles them Apostataes because they had forgotten the mountaine of Zion that is to say had reuolted from Gods pure worship For by the mountaine of holinesse he signifies the rule of holinesse contained in the word of the Lord. For the Temple was built by his commandement that in it he might be called vpon with the altar also whereupon hee inioined them to offer sacrifices Thus all sacrifices and oblations were abominable were they offered in any other place then that or to other gods or otherwise then that which the law prescribed For it is vnlawfull for men to doe any thing in this behalfe after their owne fantasies because the Lord requires nothing but obedience 1. Sam. 15.22 which cannot bee done without faith No seeking of God without the word and faith neither can faith be separated from the word Rom. 10.17 out of which it is not permitted vs either to seeke or aske of God In saying vvho haue prepared a table he recites their superstitions The word Gad is diuersly expounded for some thinke he meanes Iupiter or his starre Iupiters star others fortune Fortune Saint Ierom translates Who prepared the table to fortune thinking that this word notes out happy euents But it seemes more probable to me that this word is taken for a band or multitude yea euen for an armie and the etymologie of the word sutes well enough with the scope of the text There is one notable place amongst the rest in Gen. 30.20 which serues for the vnderstanding of this word where Leah reioiceth for the increase of her childrē for it seemes her speech should be thus expoūded Into a band As if she should say I haue now a great number of children for she had many before in so much that she called Gad her fift sonne So in this place I thinke Gad should bee taken for a band troope or armie the reason is because they had so many gods that they were scarsly able to count them for their multitudes To furnish may be taken heere two waies namely that they furnished all things for the seruice of their Idols liberally and magnificently for superstition can keepe neither end nor measure And those who when the matter concernes Gods worship will not spare a penny will freely bestow all they haue to set vp their Idols or that there is not the meanest of their puppets to which they haue not offered somewhat and I rather content my selfe with this second exposition For Idolaters thinke they haue neuer done enough vnlesse they honour euery Saint yea and the more they serue them the better they thinke to prosper in their businesses And of this we haue but too much experience at this day in the Papacie By the number hee signifies that which hee meant by Armie and this repetition is much vsed in our Prophets language Thus his meaning is then that the Table vvas set vp that is to say they sacrificed not to one Idoll alone but to an infinit number that by this hee might shew what sore punishments these Idolaters were worthy of Vers 12. Therefore will I number you to the sword and all you shall bow downe to the slaughter because I called and yee did not answere I spake and yee heard not * Or before mine eies but did euill in my sight and did chuse that thing that I would not THe Prophet alludes to the number of gods whereof hee spake in the former verse and shewes that the Lord will easilie comprehend their great numbers for he will number them to the sword By this it is euident that hee spake not in the former verse of the two planets Iupiter and Mercurie Iupiter and Mercurie as some imagin but in not satisfying themselues with one God onely they gathered together an armie of Idols Their coniecture is friuolous who by the word Meni which we haue translated Number vnderstand Mercurie because Mena signifies to number and that Mercurie was the god of the Merchants Mercurie god of the Merchants who haue their bookes of accounts For the Prophets meaning is plaine enough in that he shewes the people shall be numbred to the sword because they reioiced in an heape of gods and refused to rest vpon the onely true God Because I haue called He amplifies the greatnesse and hainousnesse of this reuolt
harden our hearts against this remedie then are we past cure Are men so audacious then as to prize their inuentions aboue the commandements of God Surely then doe they openly scorne him to whose will they ought to bee subiect But this yet is more damnable namely when there was so great hardnesse of heart that the gate was shut vp against al holy admonitions In vaine therefore did they boast that their new found deuotions were of any value to make their seruice acceptable vnto God because he reiects and abhorres all that which men chuse and follow when they haue cast his word behind their backes Isaiah also repeates that which he had said before namely that the Iewes had sinned in Gods presence as if they had wittingly determined to prouoke the eies of his glory to wrath But withall hee addes the meanes wherby they effected it to wit in respect that of a peruerse desire they chose to imbrace that which God had forbidden them Neither is it for nothing that hee thus oft taxeth the vnmeasurable insolencie of men who defrauding God of his right care not a button for any thing he approues of Vers 5. Heare the word of the Lord all yee that tremble at his word Your brethren that hated you and * Or draue you behind them cast you out for my names sake said Let the Lord be glorified but hee shall appeare to your ioy and they shall be ashamed Heere hee tuâ—nes him againe to the godly Now hee directs his speech to the true seruants of God and promiseth them a thing which they could hardly expect in these so sharpe afflictions And he speakes in particular vnto them in regard many at that time bragged fasly of Gods name Yea turning himselfe from the multitude he preacheth to a small handfull as hath bin shewed in Chap. 8. Seale vp the Law and bind vp the testimonie among my Disciples Now by this marke hee shewes that Gods true and lawfull children are those that tremble at Gods vvord which is a rare vertue indeed He therefore opposeth iâ— to their fained profession who after they were circumcised would needes bee held for Gods people outwardly made great shewes of holinesse that we might vnderstand that such onely feare and reuerence God who honour and reuerence his vvord Such onely feare God as reuerence his word that is to say who being touched to the quicke with Gods voice doe subiect all their senses vnder his obedience for this is no small testimonie of pietie and godlinesse Besides in as much as hypocrites are wont to cast a wonderful goodly varnish ouer their glorious ceremonies the Prophets intent is to arme and fortifie the faithfull that they might be able to beare such assaults lest they should faint when they should bee mocked and abused As if he should say You haue not onely to fight against strange nations but also against home enemies who hold a place in the Church and who are your brethren in respect of that couenant which is common to you all If they scorne your simplicitie in the same sort as they haue proudly despised the Lord himselfe you must constantly and couragiously resist this temptation Brethren enemies both to the word and to the godly that professe it He calles them brethren then who notwithstanding were enemies both to the faithfull and to the vvord of the Lord. For he attributes this name vnto them by way of yeelding or granting it vnto them who yet vsurped this title falsly Whence wee gather that it is no new plague wherewith the Church hath bin pestered namely that the enemies who beare the name of brethren should be nourished vp in her lap Hence ariseth that perpetuall conflict vvhich vvee must needes haue vvith hypocrites vvho cannot indure that vve should serue God in puritie and sinceritie of conscience VVho cast you out Word for word it is Who draue you behind them As wee see how the Pope thunders Popes thunderings against vs horribly as if wee were most abominable and wretched people And thus the hypocrites reiect the little flock of the faithfull The multitude reiecteth the tlitle flocke For when they once get a head and see themselues the stronger in multitude authoritie and power then doe they exercise such tyrannie that all things are allowed or disallowed as they list and cause the faithfull not onely to bee disgraced and despised but they ouerwhelme them with their great multitude as the chaffe doth the good corne yea they proudly trample them vnder their feete Let the Lord bee glorified Some translate The Lord is seuere but let vs examine whether of the two expositions sutes best Those who turne it He is seuere thinke that the wicked complaine as if God dealt too seuerely in that he spared not his people and handled them ouer rigorously They therefore thinke that by this language the people were solicited to despaire for when the wicked goe about to turne vs from God they labour to plucke from vs all hope and assurance of our saluation But I rather rest in the second exposition which also is most receiued and approued of to wit that the wicked doe heere scorne both the promises and prophecies because this glory which the Prophets do so ofteÌ„ mentioÌ„ did not appeare As if they should say Let the Lord shew some signe of his glory that wee may boldly rest vpon it And therefore the Prophet meant to arme the faithfull against such a blasphemie that they should not suffer their faith to bee shaken by the flouts and mockes of the wicked This place also may be taken in this sense namely that the wicked promised themselues wonders and mountaines as if by their good deedes they had merited Gods fauour Which Amos in Chap. 5.18 reprocheth the Iewes withall to wit that they perswaded themselues God would bee mercifull vnto them whilest they obstinately prouoked the Lord. In as much then as vnder pretext of their sacrifices they despised all threatnings and yet made their brags as if God would aide them the Prophet answers that they shall see the glory of God but after another maner then they expected In a word it is all one as if he had said The Lord at his comming will cause the faithfull to know that their hope was not vaine For hee would appeare with fauour to the good but to their shame and destruction who affirmed that hee would come to maintaine their impietie whereof hee is the enemie and auenger The one sort should inioy gladnesse of heart and consolation but the others shame and confusion For they should speedilie taste of Gods vengeance at which they now iest Vers 6. A voice soundeth from the Citie euen a voice from the Temple the voice of the Lord that recompenceth his enemies fully HEe confirmes the former sentence A confirmation of the former sentence namely that God hath not threatned in vaine that he wil quickly come to punish the hypocrites
29. 3. 41. 25. 42. 24. 45. 7. 47. 6. 51 17. 20 60. 10. 62. 8. 53. 6. Afflictions no satisfactions 38. 17 The best fence against afflictions 64. 5 Neuer thinke of afflictions without calling to mind thy transgressions 54. 5 Ahaz ingratefull and rebellious 7. 12 Ouercome in all his battailes against the Philistims 14. 29 Many taken for all 53. 12 And all taken for many 64 9 The word All of great emphasis 10. 6 7 Alluding to the deluge 24 18 25. 2 Alluding to the pillar of fire 4 5. 49. 10 Alluding to the redemption out of Egypt 10. 24. 26. and 11. 16. and 43. 16. and 44. 27. and 48. 21 and 50. 2. and 51. 9 10 15. and 55. 12. The Prophets in all their sermons allude to Moses 3. 12. 11. 12. 17. 9. 22. 2. 33. 14. 43. 5. 28. 49. 10. Alluding to Mount Sinai 64. 1 What Almans are in warre 13. 17 Alexandria an ancient and rich Citie 19 13 Altar taken for Gods seruice 19. 19 Christ our Altar 56. 7 Why God would haue but one Altar consecrated to him 1. 29 Why that at Ierusalem was more holy then the rest 17. 8 Christ Gods Altar 60. 7. 56. 7 In what part Amath a Citie was situate 3. 6. 19 Ambition condemned 5. 8. 22. 18. 39. 5 Ambition of Hezekiah 39. 2 The fond ambition of such as desire to bee subiect vnder a King that is Lord of many Countries 8. 7 and 19 4. What amitie may be had with the wicked 30. 3 Amos father of Isaiah 1. 1. 2. 1. 13. 1. 20. 2 Amos the Prophet foretels the captiuitie of the ten Tribes 7. 8 Anabaptisticall reuelations taxed 54 13 Anabaptists would haue no Kings 60. â—0 Angels and their office 63 9 Christ the great Angell of the couenant 63 9 Angels Ministers of God 6. 7. 37. 36 They cannot beare the Maiestie of God 6. 2 Called Seraphims powers and why 6. 2. 37. 36 God may be angry with vs and yet loue vs 47. 6. See 27. 4. Answer to witnesse or confesse 3. 9. 59. 12. Answers giuen by false gods what 42. 9 To answer what 30. 19 Antichrist shal be consumed by the breath of Gods word 11. 14 The whole estate of his kingdome comprized vnder this title 14. 18 The power of Antichrist decaies by little and little 14. 3 Antiquitie of Israel whence hee takes his beginning 44. 7 Such as plead antiquitie refuted 19. 11. 65. 7 Errors must not bee entertained vnder pretext of antiquitie 65. 7 What honour is to bee attributed to antiquitie 65. 7 Antwerpe a Citie her Marchants and factors very rich 23. 8 Apostasie of the Iewes 1. 2. 4. 21. 5. 24. The cause of apostasie 44. 21 Apostles vsed great libertie in alleaging texts of Scripture 28 16 How they are wont to alleage the prophecies 9. 2 Custome of the Apostles 64. 3 Arabians ruine foretold 21. 13 Miserable flight of the Arabians 21. 14 Arabians vagabonds and theeues 13. 20 Arke of the couenant a testimonie of Gods presence 37. 26. 46. 2 Not worshipped in stead of God but a signe to draw the peoples mindes vp to heauen vnto the Lord 46. 2 Arme taken for worke 48. 14 For power 33. 51. 5. 59. 16. and 62. 8. 63. 12. What difference betweene arme and saluation 33. 2 To discouer the arme 52. 9. See 53. 1 Ierusalem called Ariel 29. 1 Armies of Easterne people very great 38. 36 Armorie in Iudeah 22. 8 Senacharibs armie suddenly discomfited 37. 36 Ar-Moab 15. 1 Aroer a country 17. 2 Art of diuination condemned 19 12 Art Magike detestable 6. 7 All liberall Arts the gifts of God 29. 29 To eate ashes what is signifies 44. 20 Whether sackcloth and ashes are fitting now 58. 5 Why Ashur is called Gods rod 10. 5 His pride 10. 9. 12 Astonishment why attributed vnto God 59. 16 Assyrians taken for Chaldeans 52. 4 Their armie composed of diuers nations 8. 9 Why compared to a violent flood 7. 20 Why to a rasor 7. 20. At what time in league with the Egyptians 19. 23 Chiefe enemies of the Church 30. 27 Their crueltie 30. 31 In what sense called vessels of Gods wrath 13. 5 Their ruine foretold 30. 27 28. 30. 1. 2. Their armie discomfited 37. 36 Their Monarchy composed of many nations 8. 9. and 17. 12 Conuerted vnto God 19. 23 24 Their manner of fight 5. 28 Astrologie iudiciall and its beginning 19. 12. and 44. 25 Condemned 47. 14 Whether vtterly or not 19. 12. 44. 25 Authoritie of Christ 42. 7 B BAbylon in what part situate 14. 23 Why called golden 14. 23. Why called beautie of kingdomes 13. 19 Why expressed vnder the name of a mountaine 13. 2 Why signified vnder the word World 13. 11 Punished for her idolatries 21. 9 Twicâ— subdued 13. 12 Much renowned after she was subdued by the Persians 13. 12 Her ruine foretold by Isaiah an hundred yeeres before it came to passe 13. 1. and 21. 2. and 47. 9 Her ruine came of God 21. 1 and 48. 14 Her calamitie sudden and horrible 13. 12. 21. 4 How her ruine is said to come from Iudeah 21. 1 Her Monarchy tyrannous and more mightie then any other 13. 11. and 14. 5. 26. and 47. 5 Why her King was depriued of common buriall 14. 19 20 The captiuitie of the Iewes in Babylon a kinde of diuorce 50. 1. and 54. 5 Why compared to darknesse death and to a flood 9. 2. and 54. 9 Pleasures of Babylonians conuerted into horrors 21. 4 Their couetousnesse and pride 14 3. 47. 7 Their pride ioined with violence and crueltie 13. 11 Barrennesse of the earth a curse of God 5. 10. and 15. 6. and 24. 5 6. and 32. 13. How much a bath containes 5. 10 If Gods care extends it selfe to beasts much more to vs 65. 10 Why beasts are hurtfull to men 11. 8. 65. 25 Why God sends vs to schoole to the brute beasts 1. 3 In how many things they surmount man 1. 3 What effects the inioying of temporall benefites ought to worke in vs 66. 4. 65. 10. and 65. 21 Gods benefits must be vsed moderately 32. 10. 13 Benefits of God towards Israel 1. 3 End of Gods benefits 12. 1 Bill of diuorce 50. 1 Birds naturally desire to keepe their nests 10. 14 Blessing for mirror of blessing 19. 24 To make blessing what 36. 16 All blessings proceed from Gods free goodnesse 65. 23 How many sorts of blessings vnder the kingdome of Christ 65. 23 Gods blessing the cause of all benefits 65. 23 What it is towards the faithfull 30. 23 How slackened 33. 6 Men nourished by Gods secret blessing 3. 1 To blesse put for Gods seruice 65. 16 Few whilest they labour fix their eies vpon Gods blessing 65. 23 A desirable blinding 42. 16 What blinding is to be eschewed 42. 18 Wilfull blindnesse of the Iewes
wee should bee of being corrupted with idolatry 44. 14 Idoll ministers 56. 10 Roman idoll 60. 14 Idols matches to kindle Gods wrath withall 1. 31 Things of nought 2. 8 They must bee vtterly reiected 17. 8. and 30. 22. and 31. 7 How they are said to be made of nought 41. 24 The works of mens hands 2. 8. and 17. 8. 31. 7 The trust in idols vaine 8. 21 Their Oracles how ambiguous and deceitfull 41. 9 22 Their vanitie how great 41. 29. 46. 2 Idumeans and their beginning 63. 1 Sworne enemies of Gods people 63. 1 2 Their ruine foretold 34. 1 10 11. 63. 1 Iehu prophaned Baals altars 30. 22 Iereboam hath many followers 22. 23 Ierusalem miraculously saued 10. 32 Why called the Citie of God 45. 13 Why called the daughter of Zion 1. 8 Why called Citie of vanitie 24. 10 How said to be formed of old 37. 26 How she is said to haue plaid the harlot 1. 21 In what sense called virgin 37. 21 How her foundations are said to bee euerlasting 44. 7 Iewes Iewes originall 41. 4. 43. 27. 51. 1. 65. 7 Apostataes 1. 4 Bold in forging fables 37. 36. 40. 31. 48. 21 Corrupters of the Scripture 49. 6 Why called a nation spoiled 18. 2 A paterne of cursing 65. 15 Their children degenerate 29. 22. 31. 6. 48. 1 and 57. 3 How enemies of God 1. 24 Inexcusable 2. 5 3. 31. 4. 40. 28. 42. 20. 44. 8. 48. 5. 50. 1 2. 65. 12. 66. 4. Defiled with the corrupt customes of the Gentiles 2. 6. 48. 5 The first borne in the Church of God 14. 2. 19. 25 Why compared to a worme 41. 14 They leaned vpon the power of the Egyptians 19. 1. 30. 1. 31. 1 Why it is said they offered no sacrifices to God 43. 23 Their afflictions diuers 1. 2 Their apostacie 1. 2 4 21. 5. 24 Their insatiable couetousnes 2. 5 Their blinding 6. 10. 29. 10 11. 42. 19 Their wilfull blinding 42. 21 Their wofull condition 3. 12 Their false confidence 30. 17 Their rebellion and obstinacie 1. 5. 6. 9 10. 9. 8 13. 22. 6 7. 29. 7. 30. 1. 31. 1. 48. 4. 49. 6. 57. 10 17. 59. 1. 65. 2 5. 66. 4. Their distrust 30. 1. 49. 14 A fable of theirs touching Senacherib 37. 38 Their vaine confidence 20. 1. 22. 3. 29. 1. and 23. 1 2. 66. 1 Their boasting 57. 4. 65. 15 Their hypocrisie 20. 13 20. 30. 10. 58. 3 Their pride 22. 3. 65. 15 Idolatry 1. 29. 2. 8 Impudency 48. 3 Infidelitie 65. 3 Ingratitude 1. 2. 2. 5. 5. 2. 22. 11. 24. 5. 26. 10. 27. 11. 28. 7. 29. 22. 31. 1. 41. 9. and 46. 8. 48. 3. 50. 3. 63. 8. 65. 3 Their desperate malice 1. 4 Their diseases incurable ibid Their fathers how wicked 43. 27 Their prerogatiue 19. 25. 22. 1. 42. 6. 61. 9 Their presumption 30. 12 Headinesse 20. 2. 26. 2. 29. 1 Their sottish brutishnesse 29. 9. 42. 22 25. 57. 10. and 60. 9 Their superstition 65. 11. 66. 3 Carelesnesse 1. 7. and 28. 9 Equalitie of Iewes and Gentiles 45. 23 Why the Iewes were discontented with their estate 8. 6 Titles giuen the Iewes to their disgrace 7. 13 Prouoked by the Gentiles 2. 5. 55. 6 Ignorance voluntary condemned 5. 13 Whether it be the cause of all euils 5. 13 Ignorance excuseth not 27. 11 A learned ignorance 6. 4 Why the Hebrewes call all sinnes ignorance 27. 11 Of a simple and an affected ignorance 5. 13 Nothing more vnseemly in Ministers of the word then ignorance 56. 10 Iim 13. 21 An abomination to erect and set vp Images 40. 18 Images held to be lay mens bookes 2. 8 And what fruit they reape by them ibid A wicked imitation 57. 5. and 66. 3 Immortalitie of soules 57. 2 Impatience must be corrected 16. 5 Impenitencie how displeasing to God 22. 14 A great sinne ibid. Implicit saith of the Papists what 52. 15 Imprecation of the faithfull against the Babylonians 13. 12 Incredulitie a dangerous sicknes 42. 8 It onely prouokes God to wrath 45. 24 The punishment of it 6. 10 Signes of infidelitie 40. 5 Infidelitie cause of trouble in the mind 30. 15 Infirme how they must be supported 42. 3 Ingratitude a detestable vice 44. 21 It ought to be eschewed 60. 15 Inhumanitie flowes from the contempt of God 59. 3 Inhumanitie condemned 16. 4 Innocencie of Christ 53. 9 Good intents of Papists confuted 66. 4 God reiects our good intentions if they bee not warranted by his word 65. 7 Vse and force of interrogations 23. 9. and 43. 19. 48. 11. and 51. 19. and 57. 6. and 63. 1 12. All inuentions of men condemned 1. 29 Why men please themselues so much in their inuentions 1. 12 Nothing angreth God more then when we follow our owne inuentions 65. 2 Inuocation of Gods name accompanied with true repentance 19. 22 Inuocation put for Gods whole seruice 64. 6 Very necessary in the faithfull 41. 17. 55. 6 Inuocation of Saints departed confuted 65. 24 True ioy flowes from Gods fauour 12. 2 6. See Faithfull Wicked Isaiah the kinsman of Christ 5. 1 Exposed to the outrages of the wicked 50. 4 Why he was commanded to walke naked 20. 2 A Prophet appointed for the Iewes 1. 1. and .6 and 23. 18 He bewailes the desolation of the Church in pitifull maner 22. 4 Why hee bewailes the calamitie of the Churches enemies 16. 9. In what sense he termes the Idols prophaned 30. 22 Why hee separates himselfe from the crew of the wicked 42. 24. 59. 3 How he is said to command the Medes and Persians 13. 2. 21. 2 He speakes in the person of another 16. 9. and 21. 3 He represents Gods person 21. 2 Why hee preacheth to the afflicted Iewes of his time 1. 7 How he is said to see God 6. 1 Why called Gods friend 5. 1 His authority confirmed 6. 8. and 7. 11. and 13. 2. 16. 13. 50. 4 His inuincible constancie 8. 8. and 22. 17. and 25. 1. and 30. 8. and 39. 3. 5. and 62. 1. Whether his nakednesse was vnbeseeming him or no 20. 2 His vocation newly confirmed 6. 1 Isaiah the sonne of Amos 1. 1. and 2. 1. and 13. 1. and 20. 2 Israel a name most honourable 1. 3 Named by way of dishonour 4. 7 Israel double 43. 6 Cause of the Israelites ruine 17. 10 Their false confidence 17. 9 Their ingratitude 17. 9 10 Their disloialtie 17. 9 Their pride 28. 1 Italians and the signes of their sorrow 15. 2 Iudah put for the whole nation 1. 1 Iudeah and the ruine thereof foretold 22. 1 Why called the valley of vision 22. 1 Iudea full
of mountaines 65. 9 Why called Ile 20. 6 Iudgements of God true 1. 15. and 59. 12 Why compared to fire 66. 15 Gods iudgements against the wicked terrible 9. 17 How they ought to be pondered 19. 13. and 28. 13 Alwaies most iust 14. 21. and 16. 3. and 21. 2. and 30. 31. and 33. 1. and 39. 5. and 41. 15. and 65. 7. Their vse 26. 9 To iudge put to rule 2. 4. 16. 5 Iudges ought to be eies eares hands and mouth for the widowes and fatherlesse 1. 23 Iudges put for all sorts of gouernours 3. 2 Iudgement put for right 40. 27 Taken for moderation in afflictions 30. 18. and 64. 8 Put for forme of gouernment 51. 4 For right 1. 17 21. and 4. 4. and 32. 16. and 61. 8 For protection 16. 5. 59. 9 Iustice taken for equitie 33. 15 For succour 46. 13 For protection and faithfulnesse 16. 5. and 45. 13. and 51. 5. and 54. 14. and 59. 9 For integritie of heart 48. 1 For right 54. 17. and 62. 1 For a State well gouerned 48. 18 For testimony of iustice 58. 8 For truth 63. 1 What true iustice is 57. 1 It must be sought in God onely 45. 25 Iustice hath two parts 58. 7 Iust taken for tried 41. 26 K KEyes of the kingdome of heauen what 22. 22 Keyes a signe of possession ibid Key of the house of Dauid ibid The key that opens vnto vs the doore of Christs kingdome 65. 2 King of Iudah figure of Christ 14. 30 King of Babylon why compared to the morning starre 14. 12 Crueltie of the King of Babylon 14. 17 His pride 14. 13 A King ought to be a father of the Country 22. 21 See Princes Duties of Kings 49. 23. and 60. 16 In what sense called nursing fathers of the Church 49. 23. See more in 60. 11. and 62. 2 No true rest out of Christs kingdome 65. 21 Kingdome of Christ eternall 6. 7. and 16. 5 Established in despight of all his enemies 29. 22 Why called the end of daies 2. 2 Contemptible in appearance 53. 2 Kingdome of Christ and Dauid in what they differ 2. 4 Kingdome of Christ not yet compleat 60. 18 Prophecied of 2. 2 Peaceable 2 4 Spirituall 11. 2 4 14. and 16. 5. and 42. 1. and 56. 7. and 60. 2. and 61. 6. and 62. 6 Beginning of Christs kingdome 53. 2 Kingdome of Iudah a figure of Christs kingdome 33. 17 Why the kingdome of Israel is called anointing 10. 27 Wherein the defence of kingdomes consisteth 19. 3 To bow the knee before Christ what it signifies 45. 23 The knowledge of Gods name consists in three things 52. 6 Knowledge of God ingrauen in the mindes of all men 33. 15 The foundation of all true religion 19. 21 Men cannot attaine the perfection of it in this life 6. 2 Men may come to the knowledge of God by bestolding the heauens 40. 26 Knowledge of God certaine in the gospell 25. 9 How necessary the knowledge of God is 11. 9. and 26. 8. and 54. 13 L FEw whilest they labor fix their eies vpon Gods blessing 65. 23 Land of the liuing 38. 11 Law and the Gospell wherein they differ 66. 21 27 Law called Oppia 3. 17 Law taken for gospell and doctrine 42. 4 For the word of God 2. 3 The praise of the Law 8. 20 The principall end and vse of the law 45. 18. 19. 51. 4 The excellencie of the Law 8. 20 How needfull the publishing of it is 42. 21 The seat of the Law in the heart 51. 7 The difference betweene the law and the gospell 66. 21 23. 61. 1 Leprosie a ciuill death 6. 1. 58. 4 Lenten fast 58. 4 Leuiathan what 27. 1 Lycurgus made no law against the ingratefull 1. 2 Liberality of God towards his 12. 3. and 65. 10 True liberalitie what 32. 8 Our life but a vaine imagination till Gods presence hath awakened vs 6. 5 Life how it ought to be ruled 33. 19 Life of man limited 38. 5 Shortnes of mans life 38. 12 The end of mans life 38. 11. 18. 22 Fragilitie of mans life 40. 6 We must labor after integritie of life 26. 2. and 43. 23. and 52. 11. and 56. 1 How far lawfull to desire long life 38. 10. 22 Light taken for prosperitie 58. 8 10. and 59. 9 No light where the doctrine of the Prophets is wanting 60. 3 Libna a Citie what 37. 9 Lip put for tongue 19. 18 To looke put for hope 20. 3. and 31. 1 To looke to God what 17. 7 No loue comparable to Gods loue 63. 9 Infinit loue of God towards his 40. 3. and 42. 14. 43. 4. and 46 3. and 49. 11 15. and 50. 10. and 59. 18. and 65. 19. and 66. 14 Selfe loue the welspring of all euils in men naturally 11. 9 A notable description of Gods loue 65. 19 Lucifer held for king of diuels absurdly 14. 2 Iudgement day terrible 10. 3 Luther a Prophet of God and of his death 57. 1 M MAdian 10. 16 Madianites subdued by Gedeon 9. 4 Magike condemned 19. 3 Magistracie and ministerie what 56. 10 Magistrates called of God 22. 20 A singular blessing of God to haue a good Magistrate 1. 26 Euill Magistrates sent of God in his wrath 22. 21 Authoritie of Magistrates 3. 13 Their dutie 3. 4. 22. 21 24. and 20. 22 Consolation for them 22. 23 Their office an office of labour 22. 4 They ought to be the fathers of the Country 3. 5 Gods maiestie opposed to the pride of Magistrates 3. 15 In what sense God is said to be our maker 17. 7. 37. 26. and 51. 13. See creation new The word Many taken for All 53. 12 Whether marchandising be lawfull 23. 15 17 Oft times replenished with deceits 2. 16 Marchants of Venice 23. 8 Sacrifice of the Masse impudently maintained by Papists 19. 19 Meeknes in Pastors required 42. 4 Meeknes commended 11. 4 6. and 53. 7. and 57. 15. and 61. 1 No true meekenesse without the Spirit of Christ 11. 6 Meeknes of Christ 42. 3 All the promises grounded vpon the Mediator 9. 6 The benefit of meditation 26. 8 We must meditate in Gods workes of old 51. 9 What ought to be our meditation in the day of affliction 63. 7 The Medes authors of Babels ruine 13. 17 Their crueltie 13. 18 In what sense called vessels of wrath 13. 5 How said to be sanctified 13. 3 Men miserable by their owne fault 59. 11 Why compared to grashoppers 40. 22 They doe in vaine promise vnto themselues any certaine abiding heere 34. 17 To trust in men vaine 29. 5 Their felicitie consists in obedience 1. 19 Their glory vaine 19. 11 Their blockishnes 55. 2 Their hearts are in Gods hands 13. 3. 14. and 19. 2 Their condition out of Christ 49. 8. 9 Their nature before their conuersion 65. 25 Mens daies limitted 38. 5 That which is attributed to them is taken from God 31.3 Their power not to be feared 7. 4
their praiers 59. 1 Their terrors come of God 13. 8 Their obstinacie 5. 24. and 16. 1. 18. 19. and 48. 4. and 57. 11 Their prosperitie transitorie 5. 16. 7. 2. 8. 21. 13. 13. and 15. 4. and 16. 3. 5. and 24. 14. and 28. 1. 32. 10. and 34. 5. and 41. 14. and 45. 16. and 47. 7 8. 61. 7. and 66. 15. Their resurrection shall turne to their eternall perdition 26. 19. 66. 3 Their wisdome dangerous 5. 21 Their vaine confidence 5. 26. and 7. 2. and 9 19. 16. 1. and 24. 17. and 28. 15 18. and 29. 1. 15. 32. 10 17. and 47. 7. and 50. 11. and 59. 4. Their posteritie accursed 14. 20. and 34. 11 Their voluntary sottishnes 26. 11 Their estate easilie ouerthrowne 14. 3 How great their pride 2. 12 Their pride in regard of their victories 10. 10 Their pride shall be ouerthrowne 2. 11 Their wicked sayings 9. 10. and 10. 13. and 22. 13. 28. 15 19. and 29. 15. 33. 14. and 41. 5. and 56. 12. and 66. 12 God spares the wicked sometimes for the godlies sake 65. 8 We must not alwaies reason with the wicked 36. 21 Widowes vnder Gods protection 1. 17. 23 The widowes cause seldome defended and why 1. 7 Red wine what it signifies in the Scripture 27. 2 East wind hurtfull to Iudeah 27. 8 Wind of the Lord for whirlewind 11. 15 Wisdome true what 33. 6 Christs admirable wisdome 11. 3 Wisdome of the wicked dangerous 5. 21 In what sense God is called wise 31. 2 How the faithfull may serue for Gods witnesses 44. 8 One woolfe will not deuoure another 9. 19 Woes 3. 9 11. and 5. 2 21 22. and 10. 1. and 28. 1. and 29. 15. and 30. 1. and 31. 1. and 33. 1. and 45. 9 10. Pompe and pride of women condemned 3. 16 17 Women beare in sorrow because of sinne 65. 23 Womens wandring eies true messengers of a dishonest heart 3. 16 What vice most predominate in women 3. 17 Womens superfluitie flowes from pride 3. 16 Womens replies met withall ibid. A womans cabinet called a world 3. 17 Women made an vproare at Rome because of a law made for restraint of braue apparrell ibid. Women afraid of Sunburning 3. 24 God shewes an admirable power in womens bearing of children 66. 9 Word of God how eternall 40. 8 Why compared to letters sealed 8. 16 Why resembled to raine 55 10 Gods word the rule of vowes 19 21 The rule of all our actions 29. 13 The word must not bee separate from the Spirit 59. 21 How the word blindes the reprobate 6. 10 Why the word is preached to the reprobate 6. 10. and 8. 4 16 Gods word sufficeth Gods people 14. 26. 28. 12 Authoritie of Gods word 8. 20 Certaintie of Gods word 52. 6 7 Contempt of Gods word the fountaine of all euils 30. 9 Whence the obscuritie of Gods word proceedes 45. 19 Gods word is plaine ibid. The maiestie of the word 50. 10 Worke put for iudgement 5. 19. and 15. 19 New worke put for extraordinary 43. 19 Worke wrought a popish inuention 11. 1 What the workes of the wicked are 59. 5 Workes of God how they ought to bee considered 5. 12. 14. 5. and 34. 16. 41. 5. The world as it were renued by Christ 65. 17. and 66. 22 Vnthankfulnesse of the world 41. 5. 49. 4 World taken for Babylon 13. 1 Taken for the reigons knowne to the Iewes 4. 17. See 14. 26. 24. 1. 4 Worme that dieth not 66. 23 Worme Iacob 41. 14 Gods worship must be answerable to Gods nature 66. 1 Wrath of God much to be feared 9. 14. 13. 9 Wee must not iudge of it by outward appearance 5. 26 How wrath is attributed to God 47. 6 Gods wrath towards the godly lasts not long 12. 1. and 54. 7 16. and 57. 16 Gods wrath against the wicked terrible and insupportable 9. 18. 21. 10. 4. 6. 25. 26. 12. 1. 15. 9. 21. 17. 24 2. 26. 17. 27. 4. 28. 19 21. 30. 32. 34. 10. 38. 12. 42. 25. 63. 1. 3. 6. 64 5. 8. 66. 6 15 16 19 Why Gods wrath is compared to a fire 1. 31 Signes of Gods wrath in the starres 13. 10 An hyperbolicall description of Gods wrath 13. 10 God in wrath remembers mercy 30. 18 19. 47. 6 and 60. 10. 64. 11 In what sense God is said to haue things written before him 65. 6 Y The acceptable yeere put for the preaching of the Gospell 61. 2 Yeere of Iubile ibid. Yeeres of an hireling 16. 14 Yeere of my redeemed 63. 4 A yeere in daies 32. 10 A child of yeeres 65. 20 A sinner of an hundred yeeres 65. 20 Fifteene yeeres added to the daies of Hezekias 38 5 Isaiah walkes naked three yeeres 20. 3 Iles put for regions lying beyond the seaes 41. 1. 42. 4. 59. 10. 60. 9. 66. 19. Z Zeale put for indignation 26. 11 Inconsiderate zeale taxed 56. 4 The zeale of the faithfull moderate 36. 21 Zeale of Idolaters 44. 8 Zoan a Citie renowned in Egypt 19. 3 Zoar a towne far remote from the Moabites 9. 5 Why compared to an heifer of three yeeres old 15. 5 Mount Zion consecrated vnto God 17. 8 Zion a Citie of Dauid 33. 20 Why preferred before all other mountaines 18. 7 In what time founded by the Lord 14. 32 Zion publisheth good tidings 40. 9 FINIS ⧠Authors alleaged in this Commentarie the third number notes the section ANacharsis his saying 5. 9. 2 Aristotle 40. 31. 2 Athanasius 14. 16 Augustine 6. 4. 3. 39. 5. 1 Taxed 41. 22. 7. 42. 4. 4 A place of his alleaged against the Pellagians 54. 13. 6 Why Caluin is brife in his expositions 53. 5. 3 Caluins Institutions 58 4 Chalde Paraphrast 11. 5. 2 Chrysostom his elegant speech 5. 8. 1 His exposition taxed 53. 8 Demosthenes his saying 47. 3. 1 Ierom 1. 2. 3. 8. 7. 2. 14. 18. 1. 40. 2. 6. 41. 14. 2. 46. 7. 3. 49 12. 1. Horace 21. 16. 1. 23. 16. 1. 44. 15. 1 Ionathan 13. 15. 38. 1. 5 Iosephus 5. 10. 1. 19. 19. 2 An historie of his in 45. 4. 4 Isocrates 19. 1. 4 Lycurgus 1. 2. 3 Lucanus 4. 1. 3 Plato 3. 4. 1. 11. 9. 1 Plinie 23. 4. 37. 12. 40. 31. 59. 6 Physitians of our time 38. 21 Sayings of prophane Poets 30. 27. 2. 37. 10. 3. 40. 26. 2 Oecolampadius 53. 9. 1 Satyrike Poet 14. 10. 2 Virgil 16. 10 Xenophon 13. 15. 1. 21. 5. 1 The names of diuers persons mentioned in the Commentarie ALexander 13. 3. 23. 1. 1. 45. 4. 4 Athens 16. 4 Apollos 41. 25. 3 Antiochus 54. 9. 3. 54. 16. 1. 56. 9. 3 Crassus 37. 1 2 Croesus 44. 2. 1. Saint Clade Laudie
that nothing pleaseth him nor is approued of him but that which accords with his word Vers 7. Thou hast made thy bed vpon euery high mountaine thou wentest vp thither euen thither wentest thou to offer a sacrifice HEe repeates the same similitude againe which we haue touched before A repetition of the former similitude vers 4. For the superstitious sort commit whordome with their Idols in regard that hauing forsaken the puritie of the word they breake that holy mariage knot which God had contracted with them and sell themselues ouer vnto Satan But Isaiah meant heere to expresse somewhat more for in telling them that they had made their bed in an high place it is as much as if he had said They were become shamelesse for they cared not vvho saw their villanie no more then an impudent harlot shunnes the presence of men but is carelesse of her reputation so these committed whordome in the sight of the Sunne and being past shame ascended vp to euery high and imminent place to doe it in Hee compares Chapels and Altars to beds vpon which this cursed filthinesse is committed and men which sacrifice there to bold and brazen faced strumpets In the end of the verse he shewes without any figure what this harlotry is which he condemnes namely that they sacrificed to Idols I grant they thought in so doing to serue God but hee reiects whatsoeuer it is that men forge according to their owne lusts and detests such a lasciuious course Vers 8. Behind the doores also and postes hast thou set vp thy remembrance for thou hast discouered thy selfe to another then mee and wentest vp and diddest inlarge thy bed and make a couenant betweene thee and them and louedst their bed in euery place where thou sawest it An amplificâ—â—ion of the faulâ— HE amplifies the crime whereof hee spake before that the people should not flatter themselues in their inuentions Now it is verie likely that Isaiah alludes to Moses words wherein the Lord commanded that they should alwaies haue the Law before them that they should fixe it vpon the doore postes of the house and write it in roles to wrap it about their armes and about the fringes of their garments that they might be continually admonished of their duties Deut. 6.9 and 11.20 Numb 15.38.39.40 But contrariwise the Iews ceased not to pollute the doores and the postes of their houses with markes and signes of idolatry and left no corner nor nooke free from such defilings Thus God and his Law were reiected in all places and in stead thereof they had set vp prouocations and inticements vnto whoredome Thou hast inlarged thy bed Yet once more he repeates that which he had said before and comes to this clause againe to wit that the Iewes committed grosse adulterie with their Idols and yet thought they serued Gods but this came to passe because they neglected to follow the rules of the word Simile For it is all one as if a woman hauing forsaken her husband should goe and prostitute her selfe to the stewes and make her selfe common indifferently to all commers as if the bed were now become an open field which might containe a great troope of men For this cause he saith that she discouered herselfe vvithout him because hauing shaken off the shamefastnesse of mariage she suffered others to abuse her For God holds the place of an husband to which shee ought to haue been subiect but shee sought out new companions and brake the faith of marriage He amplifies this crime in regard the Iewes did voluntarilie present themselues before the idols as if a disloyall wife should runne after another man to haue his companie Moreouer vnder another figure he taxeth their inordinate lust in respect that one onelie glance of the eie serued the turne to carry them suddenly and dotingly away into euerie place Therewithall also he conuinceth men of rashnes who thinke themselues very sharp witted in things belonging to Gods seruice and make choice of their places where themselues list But this is a diuellish wit for the Lord will haue our eies fixed in such wise vpon him and his word that they rest closed and shut vp against all other things Vers 9. Thou wentest to the Kings with oile and diddest increase thine ointments and send thy messengers farre off and diddest humble thy selfe vnto hell HEre the Prophet reprooues another vice almost like the former It is iust that such as will not rest contented with God should wander vp and downe restleslie without reliefe for impietie begets many errors and forceth light heads that are void of Gods feare into very sore and perplexed molestations And is it not good reason that such as will not rest in God should bee restlesse or rather tossed vp and downe with whirlewinds He reprocheth the Iewes then that they vexed themselues so much and so long a time in hunting after the helpe of strangers namelie when they endeuoured to oppose the aide of the Egyptians against the Assyrians and then being defrauded of their hopes they began to trot to the Chaldeans See 2. Sam. 28.5.6.7 For when men haue forsaken the feare of the Almightie then they seeke helpe in others and not onelie wearie themselues but are a great cost and trauell to atchieue the same And whilest the Lord giues quiet sleepe to his beloued ones that they may quietly finish that they haue to doe the wicked vexe themselues for nothing They rise early and goe late to bed and eate the bread of carefulnesse as it is in Psalm 127.2 And yet in the meane while they cannot enrich themselues the value of a naile because they do nothing vnder Gods authoritie or gouerment Now the Lord punisheth them thus to the end they may wander vp and downe as men at their wits end being euer in doubt and perplexitie without euer enioying the benefit of a quiet and contented mind Vers 10. Thou weariest thy selfe in thy manifold iournies yet saidst thou not There is no hope thou hast found life by thine hand therefore thou wast not grieued HIs meaning is Men labouâ— in vaine when they follow not God that men labour in vaine when they follow not God For they vex themselues without profit as wee haue said before because whatsoeuer it be that is taken in hand contrarie to the will of God can neuer haue good successe And here hee doth wittily deride the peruerse endeuors of such as in taking much paines had rather vvaste and consume the strength of bodie and mind then vvith quietnesse to goe whither the Lord called them It is labour lost That is to say Albeit thou seest thy iournies serue thee to no purpose yet doest thou obstinately go on in pursuing thy enterprises And yet very Idiots are wont to repent when their counsels prosper not well Such then must be called peruerse and desperate Who they be that deserue to be called peruerse and obstinate who hauing experience of
Gods cursing and crossing their affaires are not moued sometimes to enter into their own harts and to say What doest thou Ieremiah in his 18. chap. and 12. verse toucheth this obstinacie but in other words for he shewes that the Iewes were growne so stubborne that they desperately said It is done that is to say We will walke after our owne imaginations we haue concluded it shall be so and we purpose neither to alter nor change our determinations But Isaiah in this place reprooues that senselesnesse wherewith they were so besotted that they could not bee brought to acknowledge their owne follie nor repent so as to turne into the right way againe Thou hast found life Some take life here for foode As if the Prophet had said This thy labour hath been as acceptable to thee as if thou hadst gotten thy liuing in labouring with thine hands Others take life of the hands for delite or great voluptuousnesse and these two expositions come to one reckoning But there is yet a little more difficultie namely whether he speakes here in good earnest or by way of scorne For if there be no figure vsed here then the sense will be thus Thou wert not sorrow because fortune seemed for a time to fauour thee Whilest the affaires of vnbeleeuers succeed well thē they flatter themselues more and more in their infidelitie As the common prouerb is Prosperitie blinds men But this falles out then especiallie when hauing forsaken God they follow their owne waies and deliberations For then they despise the Lord. It may also be read by way of scorne as if he should say Whence is it I pray thee that thou breakest not off thy course nor repentest why doest thou not acknowledge thy follie Is it because thou hast life in thine hands and because all things fall out according to thy desire This reading pleaseth me best though I reiect not the other Truelie it appeares sufficientlie by the histories that this people had small cause to glorie in their good successes For the league which they first made with the Egyptians next with the Assyrians and lastly with the Babylonians was pernicious and deadly vnto them So as they felt by experience how vnaduised they were to call such companions into their rescue The Prophet then had good reason to obiect against them that they had found life by their hand He sets out the sottishnesse of the Iewes therefore in regard they wittinglie plunged themselues into ruine and obstinately pursued their owne perdition whereas at least they ought euen by the example of fooles to haue become wise after they had tasted the whip Vers 11. And whom didst thou reuerence or feare seeing thou hast lied vnto mee and hast not remembred mee neither set thy minde thereon Is it not because I held my peace and that of a long time Therefore thou fearest not me HE inueighs here more sharpely against the Iewes There can be no true feare of God but where hee is worshipped purelie in that they were destitute of all feare of God howsoeuer they bragged of their holinesse and pretended a vaine title of religion For hypocrites not onelie flatter themselues in their superstitions but the common people take them for pettie gods and for this cause they insolentlie aduance themselues both against God and men and set forth themselues with an impudent malepertnesse But our Prophet pronounceth that there can be no true feare of God where he is not purely worshipped nor according to the precise rules of his holy word For let men esteeme the best they can of all their goodlie superstitious deuotions yet all is but meere follie and impietie Thus then hee protests that they haue no feare of God nor no religion at all in them though they gloried neuer so much of their painted sheathe Nay which was worse by their ceremonies they made it manifest as by infallible testimonies that they had no reuerence nor awe of God in them For the Lord testifies by Moses that he would proue whether they loued him from the heart in suffering false Prophets to bring in superstitions and idolatries Deut. 13.3 All such then as runne after such trumperie doe euidently shew that their hearts are void of Gods true feare for if they considered that one day they must yeeld an account thereof before his iudgement seate they would not so presumptuously treade his commandements vnder their feete Where he complaines that they had forgotten him it is to shew that they had not sinned against him through ignorance but of an obstinate maliciousnesse For hauing a containe rule of a godlie life set downe before them they wittingly reuolted from God and brake their faith which they had promised him We are heedefully to obserue how terrible this thunderclap is which is shot from heauen as it were against all hypocrites who scorne all threatnings and couer themselues vnder vaine pretences when hee thus testifies that they haue no sparke of the feare of God in them that they haue forgotten him and are full of lies Jt is not because c I haue thought it fit to insert the particle of rendring the cause here which must be supplied to the end the Prophets meaning may be the more manifest For those that supplie it not vex themselues much to draw out an exposition But we know how vsuall this manner of speech is among the Hebrewes The Prophet blames the Iewes for thus abusing the patience and long suffering of God which notwithstanding should haue mollified their hearts Rom. 2.4 But such is mans malice that he thereby imboldens himselfe in sinning and thinkes he hath good leaue to do whatsoeuer him listeth as long as hee is suffered to escape vnpunished Psalm 50.21 And therefore I expound this member thus Thou fearest not me because I haue held my peace whereas on the contrarie my lenitie should haue broken thine hard heart Hence we gather that the Iewes had no cause to complaine that God dealt too seuerely with them seeing that though hee patiently forbare them a long time yet they became the worse and that by meanes of this impunitie The Lord was vrged therefore of necessitie to take another course with them and to punish their iniquities with the greater rigor Vers 12. I will declare thy righteousnesse and thy workes and they shall not profit thee Thogh God suffer long yet his patience being abused he will be auenged at lēgth THe Prophet shewes that God will suffer no more so long as he hath done in times past but that heereafter he shall be constrained to take another course with them Hee mentions their righteousnesse by way of derision for vnder this word hee vnderstands all the impieties and errors wherewith they were stained and defiled As if he should say I vvill haue your righteousnesse to be seene of all For whilest God holds his peace those that are most vniust filled with all corruptions seeme to be pettie Saints but when God gets vp