Also that hee so ioynes these two vertues together as if they tended both to one end so as truth should be the first in order as being the cause then that Iustice should be the effect of it Moreouer Isaiah not onely promiseth that she shall be iust and faithfull but also that by these badges and markes she shall become excellent and renoumed thereby further signifying that her righteousnes shal be such that the knowledge and renoune therof shall be spread abroad euery where We know also that hypocrits obtaine great and honorable titles but because Isaiah brings in the Lord speaking hee holds it as a sure conclusion that the citie shall bee iust according as hee hath foretold In the meane while as I haue said he sets before vs the fruit of a true conuersion as if he should say When Ierusalem shall bee once brought to true godlines then others shall see the fruites of her renouation also Vers 27. Zion shall be redeemed in iudgement and they that returne in her in iustice HE confirmes the same doctrine and because the restitution of the Church was a thing hard to bee beleeued hee shewes that it hangs not vpon the will of men but that it is grounded vpon the Iudgement and Iustice of God as if he should say God will by no means endure that the Church should wholly be destroyed because he is iust The meaning of the Prophet then is to withdraw the minds of the faithfull from all earthly cogitations to the end that when the hope of the saluation of the Church is in question they should depend vpon God and not be discouraged although in stead of helpe and succour they should see lets and hinderances on all sides For those that referre these words of Iudgement and Iustice to men are deceiued as if Isaiah should speake now of the well ordred estate of a city and therefore that sense which I haue giuen is according to the true meaning of the Prophet to wit that although no succour appeare vnto them from men yet that the iustice of the Lord notwithstanding is more then sufficient to redeeme his Church And truely whilst wee looke into our owne strength what hope of helpe can we conceiue Nay how many rockes doe there by and by rather appeare to dash our faith all to peeces It is in God only then that we shal finde a perpetuall firmenes of trust In the second member and they that returne the means of the redemption is expressed to wit that those which were banished and scattered farre off shall be gathered together againe Vers 28. And the destruction of the transgressers and of the sinners shall bee together and they that forsake the Lord shall be consumed TO the end hypocrits should not thinke that any fruit of these promises did appertaine vnto them and lest they should boast in vaine he threatens that they shall perish although God redeeme his Church For hypocrites are alwaies mingled amongst the faithfull and which more is they thrust themselues into the chiefest places valuing the Church according to the outward forme and shew thereof audaciously drawing whatsoeuer God hath promised vnto themselues But the Prophet pluckes this trust if it may be so called from them because it proceedes from nothing else but pride of heart and a vaine perswasion Here therefore is diligently to be considered with what wisedome and discretion the faithfull Teachers haue neede to be endued withall for the comfort of the good that they may refresh their minds with some consolation and preserue them from fainting and from being discouraged whilst they terrifie the wicked with the iudgements of God On the contrarie also the faithfull being stayed by the promise of God and that the wicked seeke to wrest it to themselues and lift vp their crests with a vaine confidence we must then keepe this order and meane that we giue the wicked no occasion to become proud and insolent as also that the faithfull be no whit out of heart nor discouraged as Isaiah doth here in this place For hauing spoken of the redemption of the Church hee threatens the obstinate and wicked and denounceth their ruin to the end they might not thinke these benefits of God did any thing at all belong vnto them Now although he iudgeth the wicked to perdition yet by this comparison he amplifies the grace of God towards the faithfull the which should then be the better perceiued when God should heale those that were his whilest the wicked in the meane while should perish as it is said in the 91. Psalme vers 7. Againe he also moderates the sorrow which might disquiet the hearts of the faithfull for the wast of the Church for he admonisheth them that the whole bodie could not otherwise be healed vnlesse the corruption which was in it were cut off Vers 29. * Or to wit For they shall be confounded for the Oakes which yee haue desired and yee shall bee ashamed of the gardens that yee haue chosen THe particle Ci is put in the Hebrew which shewes the cause but it is often also vsed for an exposition Now because the Pâ—ophet addes no new matter here but only manifests vnto them the cause of the ruine which hung ouer the heads of the wicked the Hebrew word which wee haue translated to wit hath seemed to agree very well as if the Prophet should haue said There was no plague more hurtfull to them then superstition the idols saith hee which you doe so heape together to procure your welfare shall rather turne to your ruine Now whereas some haue heretofore translated gods for the word trees is refuted by the text it selfe for he by and by makes mention of gardens Moreouer he reprooues all false and new found seruices vnder the names of trees and gardens by a figure called Synecdoche when a part is taken for the whole For howsoeuer there were all sorts of Idolatrie among the Iewes yet this particular kind namely to chuse woods and forrests to offer sacrifices was specially the most vsuall amongst others Now be it that one would reade woods or gardens in the second place yet no doubt but he meant to point at their Altars and Chapels where they performed their diuellish worships and although it was not their meaning wholly to reuolt from the true God yet notwithstanding they forged new seruices and as if one place had been more acceptable to God then another they consecrated and dedicated them to their deuotions as wee see it is come to passe in the Papacie But by and by there followes a change of the person for to the ende the reproofe might bee the more sharpe he speakes euen to the wicked themselues of whom he spake before in the third person Afterward by the word to couet he taxeth the furious affection wherewith the wicked are set on fire in their superstitions God requires that the whole heart be dedicated vnto him but they violently plunged themselues in a
may render it in another sense Let vs beare thy name For when the woman comes into the family of the husband shee takes his name and loseth her own 1. Cor. 11.3 in as much as the husband is her head and therefore her vaile is a signe of her subiection As Abimelech said to Sara Abraham thy husband shall be the couering of thine head Genes 20.16 But if the woman marrie not she remaineth couered vnder the name of her family Now it sufficiently appeares by the 48. chapter of Genesis that this is the true sense of this manner of speech where Iacob blessing his nephewes saith Let my name and the name of my fathers Abraham and Isaac bee called vpon them that is to say Let them be of our stocke partakers of the couenant neuer shut out thereof as it came to passe in Esau and Ismael Gen. 25.23 21.10 Cato and Martia The prophane authors also speake after this manner Martia desiring to returne againe to Cato as it is in the second booke of Lucanus saith Giue me only the bare title of mariage let it bee lawfull to write vpon my Tombe Martia wife of Cato Now they say Take away our reproch because it seemes that they beare some reproch when they find no husbands not onely in that it seemeth they are despised as vnworthy but because it was a singular blessing of God among the ancient people to haue posteritie and therefore the Prophet saith they shall not onely haue neede with care to bethinke them how to auoid this reproch but shall vse all possible perswasions to attaine thereunto Lastly he signifies that the destruction shall bee such that almost all husbands shall die Vers 2. And in that day shall the bud of the Lord be beautifull and glorious and the fruit of the earth shall bee * Or in excellencie and renowme excellent and pleasant for them that are escaped of Israel THis consolation is added in very good season in regard that the faithfull might haue bene vtterly discomforted with the newes of such an horrible waste and might doubt in themselues how the couenant of God could stand fast in this so great a ruine of the people For there is great differēce betweene these two things that the people shall be as the sand of the sea for multitude and yet notwithstanding that they shall be so rooted out by an horrible ruine that there shall be no dignitie nor glorie at all remaining in those that shall escape no not so much as a glimpse of any name Isaiah therefore according to his custome as also the rest of the Prophets preuents the mischiefe in due time and moderates the terror by adding this consolation to the end that the faithfull should assure themselues that notwithstanding all these things the Church shall be saued and that by this meanes they should fortifie their hearts in good hope Euen as then in the second Chapter he disputed touching the restoring of mount Zion so now also he promiseth that a new Church shall spring vp euen as a bud or sprig shooteth vp in the field which was vndressed before They do commonly expound this place of Christ and so much the rather is this opinion receiued as it seemeth to haue some colour by the sentence of Zachary Zach. 6.12 Behold a man whose name is Branch Which is also further confirmed in that our Prophet speakes not barely of this branch but with addition of honorable as if it had been the meaning of the Prophet to speake of the Diuinitie of Christ And after when the Prophet addes the fruit of the earth they referre that to his humane nature But when we shall consider all things aduisedly I doubt not but he taketh the bud of the Lord and the fruit of the earth for an abundance of most ample and vnwonted grace which abundance shall recreate the affamished for he speakes euen as if the earth after a waste should be so barren and dry that it should neuer promise any bud to come out of it thereby to cause the grace of God to be the more longed for in so sudden a fruitfulnes as if seared and barren fields should bring forth grasse beyond all hope This maner of speech also is much vsed in the scriptures to wit that the gifts of God shall bud out of the earth as the Psalmist saith Truth shall bud out of the earth and righteousnes shall looke downe from heauen Psal 85.12 Also hereafter in the 45. Chap. The earth shall open and saluation shal fructifie It appeares by the course of the text that this is the true meaning of the place for Isaiah addes in the words following that the deliuerance of Israel to wit this handfull yet remaining which the Lord will saue from this destruction shall be the glorie and beautie of this bud Also the word Pheliath which they commonly turne Deliuerance is collectiue in this place as in many others But yet there may be a double exposition either that those which shall be deliuered shal be a fruit of glorie and a bud of honour or that the graces of God shall bud amongst them The first exposition likes me best because it seemes the Prophet addes the explication in the verse following when he sayth That those which shall remayne shall be called holy Questionlesse the Prophets meaning is to say that the glorie of God shall appeare clearely when a new Church shall be borne as if hee should create a people of nothing Those who draw and restraine this place vnto the person of Christ make themselues a scorne to the Iewes as if for want of testimonies of scripture they should pull in places by the eares to serue their turne For there are other places of scripture by which wee may more clearely prooue that Christ is true God and man so as it is no neede to coyne proofes thereof from hence But yet I confesse that the kingdome of Christ is heere spoken of vpon which the restauration of the Church is grounded Neuerthelesse let vs obserue that this consolation is not sent to all indifferently but onely to the remnant which should be drawne out of death as it were by wonderfull meanes Againe lest the consolation might seeme to bring but cold comfort if it had ben only sayd that a small number should be deliuered he speakes of an exceeding glorie and excellent brightnes to the end the faithfull might assure themselues that they should receiue no hurt by this their deminishing because the Church of God takes not her dignitie frō the multitude but from puritie which is when God shall gloriously and excellently beautifie his faithfull ones with the gifts of his Spirit Whence we ought to gather a most profitable doctrine namely that howsoeuer the faithfull be small in number and that they be like brands taken out of the fire yet notwithstanding that God will be glorified in the midst of them and will no lesse shew a proofe
to know him to be the only true God and him whom he hath sent Iesus Christ Iohn 17.3 Moreouer the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law And albeit the Iewes were kept vnder such childish rudiments yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel as Ieremiah also foretold They shall not euery one teach his neighbour nor euery one his brother saying Know the Lord for they shall all know me saith the Lord from the least vnto the greatest Ier. 31.34 If so be that this fulnes of knowledge then haue taken possession in our vnderstandings it will purge and cleanse them froÌ„ all maliciousnes This place also informes vs what maner of Church there is in the Papacie where the light of holy doctrine being smothered yea almost cleane extinct their whole religion is to be blindfolded in a brutish ignorance Now if it so fall out that we haue not a perfect knowledge at the first dash Though we attaine not vnto a perfect knowledge the first day yet we must endeuour to profit more and more continually yet we must endeuor day by day to profit more and more 2. Pet. 3.18 and that in such wise that the fruit thereof may issue from this roote Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ when so many cosenages extortions and violences haue their full swinge on all sides Vers 10. And in that day the roote of Ishai which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious HE returnes againe to the person of Christ and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter to wit of the roote or sprig issuing out of the drie stock which had no appearance of any sap in it He saith then it shal come to passe that the Gentiles who in times past had the Iewes in abomination shall yet come and doe homage to the King of the Iewes Now this might seeme a thing altogether incredible and no doubt but this promise was a long time derided because such a change should rather haue been expected when the kingdome stood florished in his full streÌ„gth then after it was destroyed But needfull it was it should be brought thus low to the end it might afterwards be exalted and that the glorie and power of God might hereby be better knowne then if all things had been in their florishing estate For what is he that with the eyes of flesh could haue apprehended such a height Luk. 2.31.32 from a little sprig that it should be discerned of all people and should draw the eyes of euery one vnto it He compares it to a standard lifted vp on high and we know that this was accomplished in the publication of the Gospel yea much more excellentlie then if Christ had soared aboue the cloudes Hereunto appertaines that which is said in S. Iohn Numb 21.9 As Moses lift vp the Serpent in the wildernesse so must the sonne of man be lift vp Iohn 3.14 Christ is then sought when wee run vnto him to obteine saluation as in many places of the scripture where the seeking of God is as much to say as to put our whole hope and confidence in him And therfore the Greekes haue translated They haue hoped respecting the sense rather then the signification of the word As touching that which immediatlie followes that his rest shall be glorious all the expositors almost do expound it of the Sepulcher of Christ taking a part for the whole because they by and by after referre it vnto his death And to say the truth the buriall of Christ was but an appendance of his death The sense then according to their opinion should be that the death of Christ which was ignominious before the world shall be full of glorie and maiestie But when I consider all circumstances more narrowly the Prophet in this place by this word rest signifies the Church as also it is said in the Psalmes This is my rest for euer here will I dwell Psal 132.14 And thus he decketh the companie of the faithfull with an honorable title because in them he will haue his perpetuall mansion Seeing then that the Church at that time was exposed to mocks and reproches he promiseth that it shall be brought to a better and more happie estate and shall yet againe recouer her first beautie Here then we haue an excellent testimonie which giues vs to vnderstand that God will dwell for euer in his Church although this shall not alwaies appeare so vnto men Vers 11. And in the same day shall the Lord stretch forth his hand againe the second time to possesse the remnant of his people which shall be left of Ashur and of Egypt and * Or parthe Pathros and Ethipia and of Elam and of Shinar and of Hamath and of the Iles of the sea BEcause the prophesie touching the future glorie of the Church was incredible hee now declares by what meanes it shall bee brought to passe to wit that God will manifest the strength of his hand to performe as it were a famous and memorable act Moreouer to confirme the elect people in good hope hee brings to their remembrance the deliuerance past to the end they might not doubt that God should not bee as well able to deliuer them now as hee was to deliuer their fathers Exod. 12.31 who had experience thereof in former time in Egypt For this word againe aimes at that and it is all one as if hee had said Now also will God be the Redeemer of his Church This hee confirmes by another reason to wit although it seemed that God should despise his people yet will hee not be depriued of his inheritance The summe is that God will take care of the saluation of his Church to the end hee may not be bereaued of his right Notwithstanding hee speakes expresly of the remnant because this deriuerance should appertaine but to a little handfull of seede Lastly hee repeates that which hee had said heretofore Howsoeuer God separates and scatters his Church yet can it not be that he should wholly reiect it because it is no lâ—sse pretious vnto him then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians which had led the people into captiuitie but also of other nations amongst whom the Iewes were scattered For after the greater part of the people were carried into Babylon some fled into Ethiopia others into other regions because they feared lest they should be led into the same bondage with others As touching Parthe in the text it is Pathros some thinke it should be Parthe and this is probable although others say that it is Arabia the Stony Vnder the word Elam he comprehends the
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
his people Where I haue translated He wil be exalted that he may be mercifull others turne it When he shall be mercifull But I thinke the first translation sutes best It seemes to vs sometimes that the Lord either sits idle in heauen or sleeps when he permits the wicked to offer violence to his people and the ordinarie phrase of the Scripture is that he sits still or is farre off when he defends not his Church When therfore he had let loose the raines to the Chaldeans to oppresse the Iewes they might haue thought he had beene asleepe Wherefore the Prophet saith that the Lord will exalt or raise himselfe againe and wil goe vp into his Iudgement seate What to doe That he may shew you mercie Where he saith Blessed are all those that wait for him this flowes from the former part of the sentence wherein he called the Lord the God of Iudgement When the Prophet speakes thus graciously of him it is that he might perswade and exhort the Iewes to hope and patience Hope and patience for the people were full of diffidence and were tossed to and fro with a maruellous vnquietnes and vexation of spirit Why so Their infidelitie pestered them so miserablie that they were not able with quiet minds to wait vpon God Well to remedie this vice A definition of hope he exhorts them to wait that is to hope Now hope is nothing else but the perseuerance of faith If they be blessed that wait for God those must needs be accursed that flee from him Without hope no happines nor saluation when we peaceablie wait for the accomplishment of Gods promises Where he saith Those shall be blessed that wait for him on the coÌ„trarie he signifies that such as suffer themselues to be ouerswayed with impatiencie and haue their refuge to wicked shifts shall be accursed and in the end shall perish for without hope in God there is neither saluation nor happines Vers 19. Surely a people shall dwell in Zion and in Ierusalem thou shalt weepe no more he will certainlie haue mercie vpon thee at the voice of thy crie when he heareth thee he will answer thee HE confirmes the former sentence to wit that the people shall indeed be afflicted but yet that in the end they shall returne vnto Zion But this was a matter very incredible especiallie after the ruin of Ierusalem and the whole land for then it seemed that all the people were coÌ„sumed yet the Prophet giues them a promise that the Church shall continue safe We must dwell in Zion and in Ierusalem if we will haue our requests heard and granted He begins at Mount Zion where the Temple was erected and saith that the Lord shall yet be there called vpon then he addes that it shall be also in Ierusalem thereby vnderstanding the spreading and increasing of the Church together with the restauration of such things as before were ruinated In the meane while he aduertiseth them that Ierusalem shall be repeopled because God had his dwelling there When he addes thou shalt weepe no more it is to shew that their lamentations should not last alwaies The Church that is all the faithfull should be in great heauinesse whilest they remained in so miserable and in so wofull an estate but Isaiah tels them that this their sorrow shall haue an end and in this sense is it said in Psal 126.9 that those which sow in teares shall reape in ioy The Lord often suffers vs to be pressed with wonderfull anguishes but in the end he will relieue vs and giue vs matter of gladnes to wit when he turnes the captiuitie of Zion The returning of ZioÌ„s captiuitie the matter of our true ioy for this is the true ioy of the faithfull Moreouer in as much as it is a thing very difficult to reioyce whilst the tokens of Gods iudgements present themselues to our view on euery side the Prophet sets the cause of ioy before vs in his mercie Our ioy flowes from Gods shewing of mercie for we may assure our selues that all ioy and reioycing shal returne and abound as soone as Gods anger shall be appeased towards vs according as we haue before alledged that famous saying of the Prophet Abacuck that in the middes of wrath the Lord remembers mercie Though God be most readie to shew mercie yet will he be sought vnto Ezek. 36 37. and neuer so farre afflicts his Church but he limits moderates and measures his blowes by iudgement Our Prophet likewise shewes by what meanes we may obtaine this grace in saying it shall be when God shall heare the voice of thy cry For in these words hee incites and prouokes the faithful to praiers and ardent sighes and groanes To demand pardon of God without sense of sin is the next way to depriue vs of this mercy here promised for if wee aske pardon of God and be not touched with repentance and remorse for our sinnes whence indeed this cry ought to proceed we are vtterly vnworthy to haue any mercy shewed vs. Would wee then haue the Church deliuered from death and restored vnto a prosperous estate no lesse theÌ„ if she were raised vp out of her graue Oh let vs cry vnto the Lord that hee may heare the voice of our cries No looking for succour without the affection of prayer sighes and groanes For alas if wee be void of the affection of praier how can wee looke for any succour of him To answere here signifies nothing else but that God wil cause vs to feele by experience both his helpe and fauour for the Lord answers vs not by voice but by the effects And yet let vs not thinke he will forthwith answer our crieâ— Why so Many times there is much weaknesse of ours mingled with them so as they be disordered by reason of our vnbridled passions he will assist vs when it shall be expedient for vs so as wee shall proue by experience that hee hath respected our saluation Vers 20. And when the Lord hath giuen you the bread of aduersitie and water of affliction thy raine shall be no more kept backe but thine eyes shall see thy raine HEe continues on his former speech confirming the hearts of the faithfull lest they should faint Patience begets hope of a good issue for patience alwaies begets hope of a better issue He therefore instructs them pâ—tiently to beare the chastisement to come because they should onely feele Gods wrath theâ—ein for a time but soone after the storme shâ—ll be blowne ouer hee promiseth them that ioy and deliuerance shall bee at hand See Hos 14 5 because God will turne his anger away from them I expound the latter Vau After that as if hee should say After you haue been thus afflicted Psal 30.5 then the Lord will blesse you for hee will change your mourning into ioy Whereas some take the word Raine for Instructer it agrees not with the text for albeit the
will bind vp our wounds which may otherwise seeme mortall and deadly Quest Now if any aske why the Lord deales thus seuerely with his children I answer Ans wee seldome profit in his feare when he vseth vs mildely for our vices are so rooted in vs and cling so fast to our bones that they cannot bee cut off vnlesse God whet his razor verie sharpe and keene Vers 27. Behold the name of the Lord commeth from farre his face is burning and the burthen thereof is heauie his lips are full of indignation and his tongue is as a deuouring fire HEe foretels the destruction of the Assyrians which were then the principall enemies of the Church I grant the Iewes had almost no neighbours that were borderers but they were against them notwithstanding in respect the Assyrians were the richest and mightiest of all others the Prophet scarcely mentions any but them and the Babylonians who had bin Monarks ouer nations although sometimes by a figure called synecdoche the Caldeans are signified vnder the name of the Assyrians By the name of God he meanes God himselfe but he vseth this circumlocution in regard the Assyrians and the rest of the nations serued goddes of gold and siluer For they mocked the Iews as if they had worshipped a God in name onely Why so Because they represented him not forth by some shape or image as we read of a certaine prophane Poet A prophane Poet. who vsed to say of them in scorne that they worshipped the clouds and a diuinitie that was shut vp in heauen See how infidels and prophane persons iudge of God according to their outward senses but our Prophet brings the faithfull to this name of God As if he should say This God which hath manifested himselfe vnto you by his name The God whom wee neither feele nor see with outward senses is sufficient to auenge the wrongs done to his church this God whom you neither touch nor see shall come and shall auenge the wrongs done vnto you From farre He addes this by way of yeelding or granting so much as it were vnto the idolaters For as long as the wicked feele not the hand of God they thinke him far off and in the meane while deride the faithfull as if they trusted in vanitie The prophet therefore speaking according to the opinion of the vnbeleeuers shewes that that same God whom they esteeme so far off shall come or rather that hee is already come and is hard at hand This he signifies by the particle Behold which he opposeth to the word farre off and therein admonishing the faithfull also to passe ouer all impediments that they may come to the hope of this promised redemption Now to shew that Gods name is not worshipped in vaine nor without fruit in Iudeah the Prophet sets before them his fearefull power His face is burning which he will manifest for the ouerthrow of the enemies of his Church For when he speakes to the faithfull he sets him forth gentle louing patient slow to anger and pitifull to put life as it were into them but to the vnbeleeuers he proposeth nothing but horrors and terrors So that where the wicked tremble at the very naming of God the faithfull being allured by the sense of his bountie goodnes do sweetlie repose themselues vnder the shadow of his wings and are not oppressed with such feares Hence we are taught alwaies to keepe our hearts in a reuerent awe of God lest we finde him such a one to vs as the Prophet here describes him to the wicked Where he saith the burthen of the Lord is heauie to beare his meaning is that God will bring such heauie calamities with him when he comes that the wicked shall sinke vnder them for by this weight he vnderstands the strokes which they shall receiue He also expresseth the same thing in mentioning the lips and tongue Quest But wherefore did he rather name them then his hands Ans Surely the wicked mock at all the threatnings which are published vnto thē out of Gods word and esteeme whatsoeuer the Prophets say no better then fables But they shall feele one day to their cost that this sound which proceeds out of Gods sacred mouth is no vaine word neither yet a thunder which only strikes the eares but they shall in the end feele the force of this word which they haue despised Vers 28. And his spirit is as a riuer that ouerfloweth vp to the neck it deuideth asunder to fanne the nations with the fanne of vanitie and there shall be a bridle to cause them to erre in the charets of the people HE goes on with the denunciation which he began in the 27. verse as if he should say The Church in deed must passe vnder the rod yet so as the Assyrians in the end shall vtterlie come to nought For he saith that they shall be swallowed vp of the Spirit of the Lord which he compares to a deepe riuer First similitude of a deepe Riuer Others take the word Spirit for Breath so as it should be an allusion to the whirlewind or to some boisterous tempest In the next place he vseth the similitude of a fanne Second similitude of ◠Fanne which is very frequent in the scriptures and saith that he wil fanne the Assyrians to shake them out and to scatter them For this cause also he addes the word vanitie that is to say an vnprofitable Fanne which cannot retaine or keepe any thing but loseth whatsoeuer is put within it For we know God is wont sometimes to sift and fanne his owne deere children but it is to gather thē into his floore as good wheate The third similitude is taken from a bridle The third of a Bridle whereby the Lord vseth sometimes to tame the pride and fiercenes of the wicked in a word to shew that he is their Iudge I denie not but he also bridles and curbs his seruants and children but it is to bring them to tracktablenes for the wicked he raines them vp so hard that he tumbles them into perdition and that is the meaning of this clause where he saith it is a bridle to cause them to erre For fierce horses are tugged this way and that way by their riders and the more they wince the more they spurre them God likewise keepes the wicked short and handles them so roughlie that they erre at euery blow hee giues them as Dauid well describes it Psal 32.10 The end why the Prophet vseth these similitudes Now the end of these similitudes is to teach vs that there is no dallying with God For albeit he forbeares vs for a time yet at the last we shall prooue the Prophets words true to wit that his spirit or breath shall be enough to swallow vp the wicked and suddenlie to consume them no lesse then if a flood had passed ouer their heads To conclude seeing he shewes that the nations were to be fanned in the fanne of
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
forth thorowout all the world euen to lift vs vp into the heauens from thence the Maiestie of God shined Lastly because it was the sanctuarie of God it surmounted aboue all the world in height of excellencie Now we must note the vse of this prophesie namely that Isaiah meant to set before them a consolation whereupon they were to stay themselues in their captiuitie that howsoeuer the Temple should be destroyed and that the sacrifices should cease yea and all things should fall to the ground yet notwithstanding this hope should encourage the faithfull and that in this horrible confusion they should thus thinke True it is that the mountaine of the Lord is now desolate but yet shall shee haue her seate there againe so as the glorie of this mountaine shall surpasse the glorie of all others To the end then that they should not doubt of the euent hereof the Prophet hath pictured it forth here as in a tablet wherein they might behold the glorie of God For although the mountaine continued then safe yet was it in a manner detestable because it was brought to a miserable desolation hauing lost all her glorie in regard that God himselfe had forsaken it But the faithfull were to behold not these ruines but this vision It also sufficiently appeares by that which followes why hee speakes so highly of the exaltation of this mountaine of Zion because from thence came forth the Gospell wherein the Image of God shined Other mountaines might surmount it in height but because the glorie of God did appeare vpon it in an higher degree therfore it was also necessarie that the mountaine in which he manifesteth himselfe should bee exalted aboue others He doth not praise the mountaine of Zion then in regard of it selfe but in respect of her ornament or glorie wherewith also all the world was to be beautified Vers 3. And many people shall go and say Come and let vs goe vp to the mountaine of the Lord and to the house of the God of Iacob and hee will teach vs his waies and we will walke in his paths for the law shall goe forth of Zion and the word of the Lord from Ierusalem IN the former verse he had briefly touched the cause from whence such an excellencie should come vnto the mountaine of Zion to wit because all nations should flow vnto it as if the riuers should ouerflow with ouermuch abundance of waters now he declares the same thing adding also the reason of it For one might demand vpon what occasion so many sorts of people should flow thither by bands from countries so farre off He saith then that they shall come thither for no other end but to serue God But in the word Manie there is an antithesis for he signifies that there should not be one nation onely as before which should yeeld obedience vnto the true worship of God but that those which were altogether strangers should come to consent with like agreement in religion with thē as if he should say The Church which before was shut vp as in a corner shall now be gathered out of all parts Hee hath put many then for diuers For it is certaine that he meant not to lessen that which he had said ere while of all nations Further although this was neuer fulfilled to wit that all the people of the whole world hauing left their countrie should assemble to Ierusalem notwithstanding because the doctrine of the Gospell by which God did there gather to himself a Church indifferently from out of al the world came forth of this mountaine of Zion hee well affirmes that those who embraced the couenant of saluation with one consent of faith and ioyned themselues to one only Church should come thither The agreement also which is betweene the figures of the law and the spirituall worship is to be noted such as it began to be after the comming of Christ And they shall come First hee signifies by condition of the new Church is aboue the old because in it God appeares to be King in the person of his Sonne Againe hee also confirmes the vocation of the Gentiles for Christ was not sent to the Iewes onely to raigne amongst them but also to haue iurisdiction ouer the whole world Rebuke the people The word Iacach doth sometimes signifie to expostulate sometimes to correct also to prepare or make readie But in this place the receiued interpretation doth very well agree whereas the Prophet doth speake concerning the reformation of the Church For there is neede of correction that we may learne to submit our selues vnto God For by reason of that rebellious nature which is inbred in vs wee shall neuer profit in the word of God vnlesse we be brought vnder by violence Therefore Christ also Ioh. 16.8 from hence takes the beginning of the Gospell namely that the world might be reprooued of sin Now that the doctrine might not want increase Isaiah shews that the stubburnnes of our flesh must be broken and therefore hee assignes vnto God the part of a Iudge rebuking that hee might examine our life and by condemning our vices might reforme our manners for the better And truely we see that the Gospell is of small force but where the iurisdiction of the holy Spirit beares rule which doth bring men vnto repentance They shall breake their swords Now hee addes the fruit which should come from thence when Christ shall gather the people and nations together vnder his gouernment There is nothing more desireable then peace but although all seeme to desire it yet euery one troubleth it by his foolish lust pride couetousnes and ambition is the cause that some do cruelly rise vp against others Because then that men are naturally carried away by their euill affections to trouble and ouerthrow all things the Prophet promiseth here that such a mischiefe should bee redressed The Gospell not only sets God and man at peace together but man with man also For as the Gospell is the doctrine of reconciliation which takes away the discord betweene God and man so also it pacifies and brings men to vnitie one with another The summe is that Christ his people shall be meeke and hauing trodden crueltie vnder their feete shall studie to liue peaceablie But they haue done vnfitly which would restraine this to the time wherein Christ was borne because that after the battaile Actiaque the Temple of Ianus was shut vp as it appeares by the histories I confesse indeed that this peace which was vniuersall in the Romane Empire was as it were a signe of that eternal peace which we enioy in Christ But the Prophet meant to say more to wit that Christ so reconcileth men to God that all deadly warres being thereby appeased there should thereupon follow a healthfull peace among them For if Iesus Christ bee taken away we are not onely estranged from God but wee haue open warre continually with him which will iustly returne vpon our owne heads
from whence it is that all things are out of course in the world Furthermore Isaiah promiseth that when the Gospell shall be published there shall be an excellent remedie in the world to appease all dissensions and not onely that but all hatreds being abolished men shall be inclined to helpe one another For he saith not simplie that the swords shall be broken but that they shall bee conuerted into mattocks In which hee shewes there shall bee such a change that whereas they were wont before to vexe one another and did commit manie iniuries to the hurt of their neighbours afterwards they should entertaine peace and loue amongst themselues and should lend one another the hand for the common profit of all for mattocks and sithes are instruments fit for labour and are necessarie and profitable for the life of man He shews then that when Iesus Christ shal reigne those who in former time were carried away with a desire of doing hurt by all meanes whatsoeuer should now be helpful to others by al meanes possible Neither shal they learne to fight any more The word which the Prophet vseth signifies ei to accustome or to learne but the sense is cleare namely that they should not exercise themselues any more in those Arts that should doe hurt neither should they giue themselues to the doing of wrongs nor of wicked practises as they had been wont to doe From hence we gather that they haue profited very little in the Gospel whose harts are not brought to meeknes amongst whom charitie hath taken so little place that they take no delight in shewing kindnes one towards another But this can neuer bee brought about vnlesse the consciences of men be first appeased by God for there we must begin to the end wee may also haue peace with men There are some brainsicke bedlems which turne this place to the maintaining of a carnall libertie thereby to take away whollie from the Church the vse of the sword and from this place doe exceedingly condemne all manner of warre For example If a prince defend the people committed to him and see that none offer them wrong it is not lawfull say they for Christians to vse the sword But the answere is easie For the Prophet vnder a similitude speaks of the kingdome of Christ shewing that it is a kingdome of peace to reconcile men one with another through a mutuall good will And it is a similitude much vsed in the Scripture where the thing signified is shewed by the signe as in Luk. 22.36 it is said Let him that hath no sword buy one It was not the purpose of Iesus Christ to prouoke his seruants to fighting but he signified thereby that the time of war drew neere So on the other side it is said that swords shall cease or shall be applied to diuers ends when hatreds and debates shall cease and that those who were enemies before should be reconciled Obiect But some may replie that in the time of peace and tranquillitie there is no vse of the sword I answere Ans that peace hath so much strength amongst vs as the kingdome of Christ beares sway and doth flourish and that in these two things there is a mutuall proportion And would to God that Christ might raigne wholly amonst vs for then peace also should bee in his full strength But in regard that wee are yet farre off from the perfection of this peaceable kingdome wee must alwaies thinke of the goings forward of it They are therefore too fond which consider not that the kingdome of our Lord Iesus Christ hath but his beginning here Moreouer God gathers not his Church together that is to say a companie of the faithfull to the end they should bee separated from others but the good are alwaies mingled with the bad and which more is the good are not yet come to the marke and are farre off from the perfection which is required of them Wee must not seeke then the full accomplishment of this prophesie here on earth it is enough if we tast the beginnings of it and that being reconciled to God in Iesus Christ we keepe amitie together and abstaine from all doing of wrong Vers 5. O house of Iacob come yee and * Or we wil. let vs walke in the light of the Lord. HE sharpely prickes forward the Iewes by setting before them the example of the Gentiles For seeing that in publishing the Gospell God meant to iudge all nations from the mountaine of Zion that he might ingraft them into the bodie of his chosen people it was a very strange thing that the house of Iacob should reuolt from him and that whilest strangers should draw neere the household seruants should withdraw themselues who of right ought to haue held the first place and should haue led others by their example This exhortation therefore is not onely full of vehemencie but it is both a graue and a biting complaint And therefore he calles them by an honourable name O ye house of Iacob saith he come which is the more to amplifie their ingratitude that being the first borne in the Church of God they should yet notwithstanding renounce the right of the heritage which was common to them Here is a close comparison then as if hee should haue said Behold the nations which runne to the mountaine of Zion euery one exhorting and pricking forward his neighbour and they subiect themselues to the word of God and suffer it to iudge them and the whilest you Israelites that are the heritage of God what meane you to draw backe Shall the nations submit themselues vnto God and doe you refuse to haue him reigne ouer you Yea is there so great a light sprung vp thorowout all the parts of the world and will not you in the meane while bee enlightned Are there so many sweete waters running forth and will not you drinke what a madnes is this doe the Gentiles runne to them with such haste and doe you sit still When he addes and we will walke hee signifies that the light is put before their feete which with closed eyes they reiect yea they quench it as much in them is and yet the brightnes thereof notwithstanding should bee such as it should draw all nations vnto it Vers 6. Surely thou hast forsaken thy people the house of Iacob because they are full of the * Or antiquitie East-manners and are sorcerers as the Philistines and * Or tooke their delight in abound with strange children HE openly accuseth this people of the peruersitie of their nature and not only in plaine termes but as one carried away in an admiratiō he suddenly breaks off his speech and turning himselfe to God hee cries out Wherfore then should I speake to this so desperate a people whom thou hast iustly forsaken For in giuing themselues to idolatries they haue most disloyally turned away from thy word It may be also a prophesie of that calamitie which should come vpon
of his excellent greatnes amongst them then if he were in the midst of many Vers 3. Then he that shall be left in Zion and he that shall remaine in Ierusalem shal be called holy and euery one shall be written * Or to life in Ierusalem among the liuing in Ierusalem HE holds on his former speech still shewing that when all the filth of the people shal be purged out then that which remaines shall be called holy Whereas some thinke that those are called holy which shall be found written in the booke of life it seemes to me an ouerstrict sense We should rather reade these two members a part All those which shal be sound in Zion shal be holy and all those which shall remaine in Ierusalem shall be written in the booke of life And this repetition is very frequent and much vsed among the Hebrues namely Ioel 2.32 when the Prophet sets forth one benefit of God by many titles as when it is said There shal be saluation in Ierusalem and remission of sinnes in Zion both which are to be referred to one end yet neuerthelesse the grace of God is the better manifested when the cause of saluation is placed in the free pardon There is the like reason in this place for he saith that the Church being washed from her filthinesse shall be cleane and that all those who haue place in her shall be truly the elect of God But yet it is certaine that this appertains not to all the visible Church in the which there are oftentimes many mingled which only cary the name of the faithfull and yet haue not any true marke of their profession yea these surmount the little flock in number for the most part euen as the chaffe doth the good corne And howsoeuer the Lord had clensed them from the chaffe in their exile in Babylon as if he had taken the fanne in his hand yet wee know that the Church was very far off frō her right hewe notwithstanding But in regard that the image of this puritie did then shine in some part which truly appeared after the sheepe were separate from the goats Isaiah according to his accustomed maner in speaking of these beginnings comprehends the continuall course of time euen to the end whē God should fully accomplish that which he had then begun We see the very same thing effected euery day for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction yet notwithstanding she recouers part of her puritie when the spots are taken away So then she susteines no losse by her afflictions The Church sustaines no losse by her afflictions because that as she is diminished one way so she is much more comforted another way by casting out from her many hypocrites For example the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it From hence we gather a very fruitfull consolation for wee are wont to desire a multitude and would by that iudge of the good estate of the Church Note but we should rather desire to be a small number that so the glory of God rather then of a multitude might shine in the midst of vs. But because our owne glorie carries vs away from thence it comes to passe that wee more regard the number of men then the vertues of some few Wee must also gather what the true glorie of the Church is for it then truly florisheth The true glory of the Church defined when the Saincts haue place in her and although they be few and despised of the world yet they neuerthelesse make the estate thereof florishing and desireable But because it will neuer be in this world that the Saincts should occupie the place alone in the Church Note we must patiently beare the mingling and in the meane while hold it for a singular benefit as oft as it approcheth any thing nie to this puritie We haue sayd alreadie that by those which are written in the booke of life we must vnderstand the elect of God as if he should say The prophane multitude shal be cut off who only haue their names written in the earth Now the Prophet alludes to the place in Moses in the 32. of Exod. where he desires rather to be blotted out of the booke of life then that all the people should perish But although God haue none other booke but his eternall Counsell by which he hath predestinated vs to saluation in adopting vs for his children yet this similitude agrees very well to our weaknes because our vnderstanding can not otherwise comprehend how God should know his flock in such wise as none of the elect should euer be depriued of eternall life Seeing then that God hath his chosen written the decree of adoption by meanes wherof eternall felicitie is assured vnto them is called the booke of life As touching the reprobate although for a time it seemes they be equall to the children of God yet notwithstanding they are not enrolled in this Catalogue as we see how they are driuen away when he gathers together and puts his owne apart Now the accomplishment thereof shall not be till the last day notwithstanding vnto Gods children because they are assured of their election when they perseuere constantly while the reprobate fall to reuolting it is a great comfort in calamities when being shaken with temptations we continue stedfast in our vocation Vers 4. When the Lord shall wash the filthinesse of the daughters of Zion and purge the blood of Ierusalem out of the midst thereof by the spirit of iudgement and by the spirit of burning HE still goes on with the same doctrine for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished the Prophet insists more and more vpō the contrary sentence And now to beate back this error he reasoneth by the contrary to wit that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions By blood I vnderstand not only murthers and such other notorious crimes but all maner of filthinesse and vncleannesse whatsoeuer Now there is a redoubling in this similitude by which he repeates one and the same thing twice because that which before he called filthinesse in generall now he calles it blood in particular as the fluxe of blood or some such like thing In summe he shewes the fruites which these corrections bring to wit that by them our filthinesse is cleansed For whilest vngodlinesse spreades it selfe hither and thither without punishment then we grow as corrupt as others for which cause it is necessarie that the Lord should awaken vs by admonitions yea as a good Physition that he purge launce and sometimes that he seare and burne He takes iudgement for puritie to wit for the effect of iudgement when the things which were declining are
set againe in their first estate He addes the spirit of burning by which their filthinesses are purged and consumed Wherein we are to note two things First that the purgation of the Church is wrought by the spirit Secondly that the name is imposed vpon the spirit by the effects now of Iudgement now of burning As if he should say The iudgement of the spirit and the burning of the spirit As oft then as these manners of speech are met withall in the Scripture to wit The Lord will doe these things by the spirit of truth power and righteousnes c. we may turne this phrase of speech thus In truth in power and in righteousnes of the spirit For the spirit of God from whom both the beginning and end of the worke of our saluation comes workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are the Lord purgeth out our drosse by his spirit that he may amend and reforme vs. By the word iudgement he sheweth what the chiefe vertue is in the restauration of the Church to wit when those good things which were confused ouerthrowne are restored and set in their right order againe Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie Vers 5. And the Lord shall create vpon euery * Or habiâ—â—tion place of mount Zion and vpon the assemblies thereof a cloud and smoke by day and the shining of a flaming fire by night for vpon all the glorie shall be a defence 6. And a couering shall be for a shadow in the day for the heate and a place of refuge and a couert for the storme and for the raine VPon euery habitation As if he should say There shall not bee the least corner in the mountaine of Zion where the grace and fauour of God shall not appeare I take habitation and assemblie for one and the same thing For I take not Assemblie for congregation but for the place where men meete Now to the end hee might describe and set foâ—th a full blessing he alludes to that which Moses recites namely that when the Lord would deliuer his people from the bondage of Egypt hee sent a piller of a cloud by day and a piller of a fire by night Exod. 13.21 It is an vsuall thing with the Prophets that when they would set forth any excellent benefit they then call to remembrance this most glorious worke of God to wit The deliuerance out of Egypt Because then did the Lord wonderfully display the infinite treasures of his grace to the end hee might establish his Church not omitting in that worke any testimonie of his bountie and goodnes that the felicitie of his chosen people might be famous thorowout the whole world But aboue all things this was most memorable that they should be preserued by day by the couering of a cloud from the annoyance of too much heate and that the piller of fire should goe before them in the night to the end they should not wander or goe astray The summe is this that when God will gather home his Church from out of Babylon that the manner of it shall bee no lesse admirable then that by which the people were in times past deliuered out of Egypt Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea with the cloud and the piller of fire as in the wildernes but because he shewed testimonies of his fauour towards them by meanes no way lesse excellent then they As if any should say at this day The Lord will illuminate vs by the light of his holy spirit he will giue clouen tongues by which his Gospell shall be spread thorowout the world No man would take this literally as if the Holy Ghost should be sent downe from heauen in a visible forme but this miracle should bee remembred only to the end the faithful might learne to rest at this day vpon the same power of God in the restauration of the Church as the Apostles had experience of in their time And withall that by this manner of speech the Prophet mentioneth a continuall succession of blessing as if he should say God will not stretch forth his hand to deliuer you for a moment only but euen as he hath alwaies assisted our fathers in the desert so after he hath deliuered you he will defend you vnto the end That which he addes vpon All glorie depends vpon that which he said before to wit that the bud which should againe sprout forth should be glorious It is as much then as if he had said Vpon those which shal beare the signes and markes of their deliuerance It may be also that he alludes to that place of Exodus where it is said that the houses which the destroying Angell had marked were not hurt Exod. 12.23 For as then the sprinkling of the blood was a safekeeper of their saluation so also Isaiah promiseth that the faithfull shal be in safetie when God shall haue marked them And this ought to be diligently obserued For wee are admonished that we cannot otherwise bee partakers of the grace of God vnlesse wee beare his image and that his glorie doe shine in vs. And a couering c. Although the Prophet confirmes that which wee haue touched alreadie to wit that God will leade his chosen perpetually vntill he haue brought vs to our wished end yet notwithstanding we are admonished that the faithfull shall bee alwaies subiect to many troubles For heate and cold and other sharper euils then those doe still fiercely pursue them so as when they are deliuered out of one danger they fal againe into another But behold here a most sweet consolation to wit that against all stormes the only shadow of the Lord shall suffice vs because by it we shall be so couered that nothing shall hurt vs or bring vs the least damage Although then that diuers afflictions and troubles doe enuiron vs on all sides yet the Lord promiseth that hee will assist vs as it is spoken in the Psalme The sunne shal not smite thee by day nor the Moone by night Psalm 121.6 For the Lord shall preserue thy going out c. It onely remaines that wee follow our vocation and discharge our duties faithfully It befalles alike to faithfull and vnfaithfull to endure many troubles but the wicked haue no refuge nor couert vnder which they may shroud theÌ„selues they must of necessitie be ouerwhelmed But the condition of the faithfull is blessed For although they be cumbred with heate and cold yet they haue a sure refuge vnder the protection of God Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs otherwise these things doe nothing at all appertaine vnto vs. But if we beare the marke of God let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs. THE V.
CHAPTER Vers 1. Now will I sing * Or for to my beloued a song of my beloued to his vineyard My beloued had a vineyard in a * Heb. Sonne of the oyle or of the fat very fruitfull hill THe argument of this Chapter differs from the former For the Prophets purpose is to set forth the estate of the children of Israel as it then was to the ende euerie one might take knowledge of his faults and that by this meanes shame and displeasure in themselues for their sinnes might prouoke them to come to true and earnest repentance as also that hereby they might behold their miserable condition as in a glasse For otherwise they would haue flattered theÌ„â—elues too much in their vices and would not haue borne any admonitions at all It was needfull therefore that their brutishnes should bee painted out before them as in liuely colours But to the end he might procure himselfe the greater authoritie he vseth this preface for they were wont to write excellent and memorable things in verse to the end euery one might haue it in their mouth that so there might remaine a perpetuall remembrance of them Exod. 15. According as wee see that song which Moses wrote Deut. 32. and many others after him who did the like that as well in publike as in priuate one might heare all things sounded forth by such voices For the doctrine is thereby more highly aduanced then if it should be taught onely For this cause Isaiah composed this song that so the people might take a more cleare view of their filthines Neither is it to be doubted but these things were handled excellentlie both for art and voice as the custome is wee know to compose verse with the most exquisite skill that may be To my beloued It is certaine that he meaneth God as if he should say I will make a song on Gods behalfe by which hee complaines of the ingratitude of the people because there was much more vehemencie in it to bring God in speaking But some may aske wherefore Isaiah calles him his beloued Some doe answer it was because hee was of the kindred of Christ And the trueth is indeede that hee descended from Dauid but this seemes to bee constrained It shall be more plaine and agreeable if according to the sentence of S. Iohn we say Iohn 3.29 that the Church is committed to the friend of the bridegrome and that we put the Prophets in this number For no doubt but this title is fitting for them seeing the charge of the auncient people was committed vnto them to the ende they might be maintained vnder their head It is no meruaile then if they were iealous and displeased when the people turned away their hearts from him Isaiah then puts himselfe in the person of the bridegrome and as one grieued and perplexed in regard of the Church committed to his charge hee complaines that she hath broken the couenant of wedlocke 1. Cor. 11.2 and withall laments and bewailes her disloyaltie and ingratitude And hereby wee may see that it was not S. Paul alone who was iealous ouer the spouse of God but also all the Prophets and Teachers as much as in them lay had the like care to wit so many as were faithfull to the Lord. And this title of Spouse ought to touch all the seruants of God to the heart and to quicken vp their spirits For what doth a man hold more deare vnto him then his wife Surely euery honest man will prefer her before all treasures and will more readily hazard his goods to other mens custodie then his wife And therefore he must needes bee esteemed very faithfull to whose keeping a man will commit his best beloued Now the Lord commits this trust to the Pastors and Ministers and puts his Church which is as his deare wife into their hands What wickednes were it then to betray her by our sloth and negligence Whâ—soeuer is not inflamed with the care of her preseruation he cannot couer himselfe vnder any pretence whatsoeuer Whereas in the second place he addes the word Dodi which he vsed before although he chaÌ„geth the first syllable yet notwithstanding it is of the same signification with the first Be it then that some turne it Vncle others Cosine I am rather of their opinion who take it by way of allusion For we must giue more liberty to Poets then to other writers He hath then thus garnished these words and come ouer them as you would say to the end that by the rhythme and tuning of the verse he might helpe their memorie and quicken their vnderstandings My beloued had a vine The similitude of the vine is much vsed in the Prophets and there is no comparison more fitting his purpose then this For he shewes by it two waies how much the Lord esteemes his Church There is no possesion that a man holds more deare to him then his vine neither is there any thing that requires more daily and continuall labour and di igence The Lord then not onely teacheth that we are as a pretious heritage vnto him but would also haue vs take knowledge of the continuall care and thought he takes for vs. In the beginning of the song the Prophet remembers the benefits which the Lord had bestowed vpon his people the Iewes then he shewes how great the ingratitude of this people was thirdly the punishment and correction which will follow lastly he makes a catalogue of their sinnes because men will not acknowledge their offences but by maine force In a very fruitfull In the entrance hee shewes that God had seated this people in a happie dwelling place as if a man should plant a vine in a pleasant and fruitfull hill For by the word which he vseth I vnderstand an high place which is exalted aboue the plaine we commonly call it a hill Whereas some referre it to Ierusalem as if he should describe the situation thereof I thinke it to be farre fetched and constrained It seemes to me rather that the Prophet pursues his allegorie And because God had vouchsafed to take this people into his care and safegard he compares this grace to the planting of a vine For vines are more easily planted in hils and high places then in vallies And as one saith The vine loues the high hils the West and the side of a wood He alluded then to the common custome of planting vines Afterwards hee followes the similitude saying that the seate of this place was not common as others were For in calling it The sonne of the oyle or of the fat in his language he meanes a fat and fruitfull place I approoue not of their exposition who restraine it to the fruitfulnes of Iudeah For the Prophet meant to describe the happie and blessed estate of the people by this similitude Vers 2. And he hedged it and gathered out the stones of it and he planted it with the best plants and he built a tower in
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
then that the Assyrian lifts vp his crests yet God declares that hee hath meanes in his hand suddenly to conuert the glorie of this King into dishonour and shame Wherefore hee heere comprehends the contempt disdaine pride and other arrogant behauiours and signes of vaine glory all which are to be seene in the proud Now he brings in God speaking for that which God pronounceth with his mouth hath greater vehemencie then if hee should haue spoken by the voyce of the Prophet From hence we are to draw a generall doctrine namely that God cannot indure the insolencie of the proud but hee must needes downe with it 1. Pet. 5.5 because hee is at perpetuall warre against them Iam. 4.6 Let vs also note that this sentence comes in by way of restraint to the end the Prophet might preuent the ouer great hastinesse of men saying that this shall come to passe after that the Lord shall haue accomplished his worke For as soone as we see a man proud wee meruaile how the Lord can suffer him But Isaiah shewes heere that God indeede suffereth this tyrant although hee proudly and fiercely exalts himselfe because hee is minded to serue his turne of him and that the time is not yet seasonable wherein the Lord should shatter the wicked too pieces but that they must wait with patience For after he hath afflicted the kingâ—ome of Iudah as bringing his owne houshold first into order he will not then be slowe nor slothfull to punish the enemie stranger as fathers who are wont either to cast away or breake the rods wherewith they haue beaten their children Hee takes the mountaine of Zion for the Church by a figure called Synecdoche to the end that by the Temple and royall Citie hee might decipher out the whole body as by the head or principall part He expresly saith all the worke We oft times hinder the Lords working by our inconsiderate hastines because wee willingly hold backe the Lord from his worke by our inconsiderate hastinesse yea many times when he hath but euen new begunne For we are wont to make such wishes against the reprobate as it is hard to restraine our impatience vnlesse God apply himselfe to our affections in punishing them by and by To abate such heate the Prophet commands that wee should let God alone and leaue the fit time free vnto himselfe when to exercise his fatherly chastisements All the worke then This word All hath gâ—eat emphasis heere is taken for a iust measure Behold here a very profitable doctrine and of great consolation We see the wicked are wonderfull proud and how they lift vp themselues audaciously against God as if they were stronger then he also how they pursue his doctrine with iniuries and slanders so as we can hardly expresse the fiercenes of their arrogancie with words Note If the Lord should agree to our will hee should runne by and by and thunder from heauen against them and vtterly roote them out God begins first with his owne But his purpose is before hee doth this to correct his Church by them For he speakes not heere of Egyptians or Assyrians but of the Iewes of Zion of the Temple his dwelling place which it pleased him to dedicate and consecrate to his honour So at this day there are diuers diseases in the Church which the Lord will purge and heale True it is that he hath alreadie begun but wee deceiue our selues if wee thinke his worke to be now perfect Hee will not cease then till he hath so tamed vs that being touched with a true feare of his name Note we submit our selues vnto him with such modestie and teachablenes as is fit Wherefore wee must not maruell if he le ts loose the bridle to Tyrants and suffreth them still to exercise their crueltie against his Church for the consolation is readie to wit hauing vsed them as his vassals to correct his people he will visit their pride and arrogancie And it is no wonder if God in smiting his chosen first do therein declare that he hath a speciall care of their saluation Iudgement then must begin at the house of God first 2. Pet. 4.17 and afterwards he proceeds on in iudgement against strangers who shall be yet more grieuouslie punished Vers 13. Because he said by the power of mine owne hand haue I done it and by my wisdome because I am wise therefore I haue remoued the borders of the people and haue spoiled their treasures and haue pulled downe the inhabitants like a valiant man THe Prophet doth againe repeat the open blasphemies which the Assyrian would disgorge for he attributes all the victories which he obteined to his wisdome and power By the strength of his hand he meanes his armed souldiers gathered out of diuers nations but withall he brags also to haue beene a valiant king and this is the custome of these vaine braggers to attribute all that to themselues which is done in their name although they in the meane while giue themselues to feasting and ease vnder the shadow Afterwards he boasts of his wisdome and warinesse as we commonly say I'ay esté bien entendu expert I haue been very discreet and expert And no doubt but he adornes his fraudes and deceits with the title of honestie wherewith yet hee had circumuented his neighbours For behold the craft and cunning of Kings and Princes euen to trouble and vex the Countrie by indirect meanes to seeke pretence of lawes to sow discords and lastlie to mingle heauen and earth together as they speake by their practises When he saith I haue remoued the borders of the people it is as much to say I haue stretched out the bounds of my gouernment and haue added other countries to mine owne so as there is no bound nor distinction As if we should say that the French King hath taken away the limits of Brittanie Burgonie Aquitaine Prouence and other regions in ioyning them to his kingdome He addes also that no treasures lay so secret and hidden which he discouered not got to himselfe as if he should say By my wisdome I haue drawne all nations round about into my nets I haue emptied their treasures and griped all that was hid into mine hands Vers 14. And mine hand hath found as a nest the riches of the people and as one gathereth egges that are left so haue I gathered all the earth and there was none to mooue the wing nor to open the mouth or to whisper HE further addes that it was no hard matter with him to ouercome Kings and lay their riches on an heape and he makes this the more plaine by a similitude Simile as if he should say If a man should seeke a nest and finde the birds gone he may take the egges away without any difficultie For if the birds sit vpon their egges as they haue a naturall affection to keepe their nests either they wil flie vpon him that
them in the winter as if he should say they shall not only be a reproch vnto men but euen to beasts also Such then is the condition of the wicked who thinke themselues cocksure euen then when they lift vp themselues most against the poore Church But the birds shall make their nests vpon them on the one side and they shall serue for houses and food for the wilde beasts on the other side so as they shall not only be in worse case then the meanest man in the world but their condition shall be far binferior to that of the brute beasts for being exposed to all shame and contempt they shall manifest to the whole world that Gods prouidence is wonderfull Vers 7. At that time shall a present be brought vnto the Lord of hostes a people that is Or rent or torne scattered abroad and spoiled and of a terrible people from their beginning hitherunto a nation by little and little euen trodden vnder foote whose land the riuers haue spoyled to the place of the name of the Lord of hostes euen the mount Zion THe Prophet shewes againe wherefore he threatned the ruine of this prophane people For in as much as all nations in a maner had conspired the destruction of the Church it should seeme that her vtter subuersion was now come The Lord shewes then that he will assist her in due season for had he not resisted such enterprises and repressed the plots of the enemies betimes the Iewes might haue despaired therefore hee lets it be knowne that he hath a care of his Church so as howsoeuer it pleaseth him to chastise her yet shall she feele his help in time conuenient Yea hee will oppose his strength against the power of tyrants and of her enemies lest they should ouerthrow her and so attaine their long expected hopes That the Iewes then might be imboldned to wait with patience he not only separates them from the Ethiopians but aduertiseth them in like maner that God will moderate his iudgements for their saluation Now he alludes to the second verse of this Chapter where wee saw the people of the Iewes termed by these names and titles He vseth the verb To bring because before this they should be led away as captiues so as it should be no more lawfull for them to goe vp to the Temple then for forreine nations We must also note this word Rent for his meaning is that the people shall be scattered as if hee should say Howsoeuer you must bee brought to a small number and shall be but a poore remnant yet shall this little portion that remaines be offred vnto God for a sacrifice From hence we are to gather a most fruitfull doctrine and exceeding fit for our time A doctrine of singular vse We see the Church at this day to be almost past recouerie for she is scattered oppressed ouerwhelmed and trodden downe on euer side What ought we to do in the mids of so great distresses We must lay fast hold vpon these and the like promises and assure our selues that howsoeuer the world goe yet God will defend and maintaine his Church And albeit she be as a bodie torne in pieces and scattered here and there yet will he easily gather her scattered members together againe by the worke of his spirit for he will neuer suffer the remembrance of his name nor the inuocation thereof to perish The Lord will so worke that of these peeces which lie now scattered here and there there shall be a people made and gathered together For it is easie with him to gather into one those whom he knits together by the vnitie of his Spirit although they be diuided farre asunder one from another Although then that we see the Church diminished and some of her members cut off yet shall some gift bee reserued out of her to be presented and offered vnto the Lord. To the place of the name The Prophets are accustomed to vse this manner of speech often For when they mention the seruice of God they set is forth by externall exercises as by altars sacrifices washings and such like Now the very truth is that in regard the seruice of God is internall it cannot be represented but by outward signes whereby men testifie that they serue and worshippe God Now he names the mount of Zion here chiefly because this place was consecrated vnto God as the place wherein he would haue sacrifices offered vnto him For the Lord honoured this place aboue al others in causing the doctrine of his word to come out thence as we haue seene Chap. 2.3 so that vnder this name wee may rightly vnderstand the pure and sincere worship of God To conclude the Prophets describe not this seruice in such wise as it should be after Christ his comming but such as it was in their own times the reason is because it was needfull for them to apply themselues to the capacitie of the people whom they taught Hence wee may gather that we appertaine not vnto the Church vnlesse we be offered vnto God in sacrifice We can haue no assurance that we belong to the Church of God vnlesse we offer vp our bodies and soules a sacrifice vnto God Rom. 12.1 15.6 2. Cor. 5.15 Whosoeuer hee be thē that challengeth any interest in God let him offer himselfe vp such a sacrifice vnto him and let him no longer liue vnto himselfe but giue and consecrate himselfe vnto God The meanes whereby this is done is by the sword of Gods word to wit the Gospell whereby Paul glorifieth that he sacrificed and offered vp men vnto God as Rom. 15.6 before alleaged By the place of the name of the Lord he means not that the essence of God of which wee must not thinke in any wise as of a carnall or earthly substance should be inclosed therein as if he were tied to any one place but because it was the place wherein the Lord was pleased to manifest testimonies of his power and to be honoured and called vpon where he also shewed his presence by his goodnesse and power especially in regard of the weaknesse of the people who otherwise could not comprehend his maiestie And yet we are to note that wee cannot be acceptable vnto God vnlesse wee be vnited vnto him in the same faith that is to say vnlesse wee be knit together as the members of his Church It is not needfull indeed that we should runne to Ierusalem or to mount Zion for Zion is now spread ouer all the world and is consecrated vnto God in generall It remaines then that we haue the same faith amongst vs and that wee be ioyned and lincked together by the band of loue For if these be wanting in vs then is there nothing in the midst of vs but pollution Where faith and loue is wanting there all things are vncleane vnto us neither have we any thing that is holy and consecrated vnto vs. THE XIX CHAPTER Vers 1. The burden
Prophet reprocheth the Iewes then with this their calamitie very iustly for it was fit they should be touched to the quicke to the end they might learne that all the trouble and euils which they indured happened to them in regard of their trespasses and sins For the Lord had promised them continuall assistance but being now left of him they were to confesse themselues vnworthy of his aid and that they had caused the Lord to recoile backe from them by their rebellions The Lord neuer deceiues neither promiseth he any thing in vaine but these poore wretches are depriued of his loue and fauor by their owne default which is yet better expressed by that interrogation which followeth What hast thou to doe here For it is as much as if by the present act he shewed that Ierusalem is left destâ—tute of her protectour and defender because this manner of speech signifies as much as some strange and vnwonted thing And to the end he might the better set forth the vengeance of God hee telleâ— them that those which were slaine died not like valiant men in battell but that they died onely for want of heart and courage for this womanish and timorous heart was a sure token to them that they were all left of God whose assistance if they had had they should boldly and manfully haue made resistance So then hee not onely affirmes that this discomfiture was accompanied with shame and dishonour but he also attributes the want of heart and courage to resist to the wrath and anger of God neither is it to be doubted but by the circumstance of this their flight hee beates downe their vaine arrogancie and pride Vers 3. All thy Princes shall flee together from the bowe they shall bee bound all that shall be found in thee shall be bound together which haue fled from farre THis veâ—se is expounded diuers waies The matter in it selfe is cleere enough but there is some dâ—fficultie in the words Now because the letter Menâ— signifies Before some expound the word Merachok They fled before others who notwithstanding were neerer vnto danger in regard they dwelt vpon the borders of the Country Others thus Althogh they were very far off from Ierusalem yâ—t they ranne away as men possâ—ssâ—d with feâ—re who flee without stay thinking that they haue the enemie alwaies at their heeles But I take this sense to bee better agreeing They ranne farre off that is to say those who fled to Ierusalem as to a Sanctuarie shall bee taken and bound by the enemies Now Ierusalem was as the common Citie of reâ—uge for the whole Country of Iudea and therefore after any warre was begun the inhabitants on all sides drew themselues thither But they were surprised notwithstanding they thought it such a place of safetie Some referre this to the siege of Senacherib 2. King 18.13 2. King 39.15 2. King 24.12 but I cannot be led by any meanes to expound it so because hee speakes of the destruction of Ierusalem But we know when it was besieged by Senacherib the Lord deliuered it forthwith neither was there any taken or bound neither was any slaine there These things fell out then a long time after the Prophets death and the holie historie witnesseth the same as also that the Princes determined to flee when this calamitie hapned but neither their flight to Ierusalem nor their running away from it did them any good at all because they fell into the hands of the enemies In that he speakes expreslie of the Princes it aggrauates the indignitie of the fact for they should haue been the formost in ventring of their liues for the safetie of the people no lesse then if they had bin their shields and bucklers to fortifie and defend them But Ierusalem being now in her florishing estate and in great prosperitie these things might seeme incredible because it was a strong and well fenced Citie besides it boasted chieflie in this that it was vnder Gods protection For the people thought that God was fast lincked as you would say to the Temple which was amongst them Iere. 7.4 of which they bragged in such wise that they perswaded themselues they could not be hurt by any power or forces whatsoeuer though the whole world should conspire their destruction This prophesie therefore might seeme very strange to wit that they should become heartlesse and betake them to their heeles and yet should not escape this way neither Vers 4. Therefore said I Turne away from me I will weepe bitterlie labour not to comfort me for the destruction of the daughter of my people TO the end the Prophet might affect the hearts of the Iewes the more with this calamitie he takes vpon him the person of a mourner and not that only but with bitter lamentation he bewailes the desolation of Gods Church For this place must not be expounded like the forâ—er wherein he expressed and set forth the sorrow and heauines of forreine nations But in regard he speakes heere of the afflictions of the Church whereof himselfe was a member he hath good cause to mourne in good earnest and to call vpon others to lament with him That which happens to the Church then in generall ought no lesse to moue vs then if each of vs felt the miserie vpon himselfe in particular otherwise where shall this sentence be verified The zeale of thy house hath eaten me vp Psal 69.10 Now the Prophet mournes not apart nor in socret without witnesses first because he meant as I said euen now to prouoke others by his example not onely to mourne and weepe but rather to repent that so they might preuent the iudgement of God which hung ouer their heads and might prouoke him no more for the time to come Secondlie to the end that himselfe who was as the herauld and messenger of God might publish and declare the wrath that was like to fall vpon them shewing by this his owne deed that it was no vaine thing which he spake We may easilie gather from that which is added that the Prophet spake that with his mouth which he felt in his heart when he saith I will weepe bitterlie for the daughter of my people for himselfe being one of Abrahams of-spring he could not but be touched to the quick with this common calamitie and therefore testifies that he hath iust cause to mourne He calles the daughter the assemblie of the people according to the vsuall phrase We ought to be thoâ—owlie touched with sorrow for the Churches aâ—fliction vnlesse we will pâ—oue our selues yron-hearted Whence wee may note that when the Church is afflicted we ought to be moued with compassion by the example of the Prophet vnlesse wee be more then yron hearted For wee are vtterlie vnworthie to be numbred among the children of God or to be accounted among the communion of Saincts vnlesse our selues with all we enioy be in such wise consecrated vnto her that nothing can separate vs by any meanes from
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
they not able to lay the least stone aright it is God alone then that founds and builds his Church howsoeuer for this purpose it pleaseth him to vse the ministrie and labors of men Of whom is it now I pray you that we hold Iesus Christ but of the Father It was the heauenly Father then who did and performed all these things and appointed his only begotten sonne to be the foundation of our saluation Obiect But was not this stone laid before Was not the Church alwaies built vpon this foundation Ans I confesse it was so but only in hope for Christ was not yet manifested in the flesh neither had he as yet accomplished the office of our Redeemer The Prophet speakes therfore as of a thing to come to the end the faithfull might be well assured that the Church which they then saw not assailed only but wofullie rent and shaken and falling as it were to the ground should be established by a new prop when it shall rest vpon that stone which God would put vnder it with his owne hand He saith it shall be laid in Zion in regard Christ was to come out thence Which also serues much for the coÌ„firmation of our faith when wee see that he proceeded from that place which was so long before appointed vnto him But Mount Zion now is euery where because the bounds of the Church are stretched to the ends of the world Now Christ is the true tried stone for all the building must be squared and proportioned vpon him so as we can not be the building of God vnlesse we be fitted vnto him For which cause the Apostle commands vs to grow vp in him which is the head in whom all the bodie ought to be knit and ioined together Ephes 4.15 for our faith must be whollie proportioned to Christ to the end he may be the rule of it He is also the corner stone vpon which not only a part of the house rests but the whole weight and substance of it for none other foundation can any man lay saith S. Paul but that which is laid to wit Iesus Christ 1. Cor. 3.11 Now yee see wherefore Isaiah leades vs to this foundation when hee brings in the Lord promising the restauration of his Church The Churches ruins can no way be repaired but by Christ alone for there was such a wofull desolation that it resembled a wast wildernes which could no way be brought into any good fashion but by Christ alone In that he is called a stone to stumble at this is by accident for the vnthankfull who reiect him by their owne malice finde him to be that which he would not be vnto them But of this we haue spoken in the eight Chapter Vers 17. Iudgement will I also lay to the rule and righteousnes to the ballance and the haile shall sweepe away the vaine confidence and the waters shall ouerflow the secret place IN regard the wast of the Church was such as the faithfull durst scarce hope for a better estate he shewes that God hath the meanes readie in his hand to reforme the Church anew Another Simile And as before he vsed a similitude taken from building so now also by another he teacheth that they needed not to feare as if God were not able in the end to finish the good worke of his building begun When God begins to build his Church he will also finish the same In the meane while he doth by the way taxe the pride and insolencie of such as would be taken to be pillars of the Church which yet as much as in them lay tooke the next way to ouerturne it The light of faith was almost put out Gods seruice was corrupted so that there was a fearefull deformitie to be seene in the estate of this people albeit they boasted theÌ„selues to be the royall Priesthood Which we see now fulfilled in the Papacie For they stick not to belch our glorious titles without any shame at all albeit the lamentable confusion to flight in the valley of Baal-perazim by the pursuit of Dauid 2. Sam. 5.20.25 1. Chro. 14.11 Secondly when the Amorites and other enemies were discomfited in the valley of Gebeon by the Isralues vnder the leading of Ioshua who obteined such fauour of the Lord that the Sunne and Moone stood still at his request that he might haue time the better to giue his enemies the foile Iosh 10.10 By the word of standing vp he notes out Gods power because we thinke him asleepe or sitting idle in heauen when he lets the vngodly alone at their ease It is said that he riseth or stands vp then wheÌ„ in all mens sight he giues testimonies of his might which especiallie appeares when wee behold what great care he hath ouer his Church And albeit there were sundrie respects which caused the Lord in former times to lift vp his hand against strangers which were the enemies of his chosen and now to proclaime open warre against the Iewes yet Isaiah applies these examples very fitlie to his purpose God prouides no lesse for the safetie of his Church by expelling her domesticâ—ll enemies then if he bent his power against strangers in regard the Lord prouides no lesse for the safetie of his Church by chasing the domesticall enemies out of it then if he bent his force and weapons of artillerie against aliants He holds them then for no lesse then his enemies howsoeuer they haue the face to professe themselues his friends and people Some thinke he calles this a strange worke because nothing agrees better to Gods nature then to shew mercie in pardoning sins for when he is angrie it is against his liking and therefore puts vpon him another nature as it were contrarie to his owne Because in Exod. 34.6 he proclaimes himselfe to be gracious mercifull patient good and slow to anger to which the rest of the Scriptures do accord in many words and diuers phrases setting him forth to be infinit in compassion Others expound Strange in regard he was wont in former time to defend his people it was therefore a rare and strange worke that he should now be so seuere towards them to roote them out as his enemies To speake what I thinke I take this word Strange for wonderfull and a thing vnheard of for so we are wont to esteeme those things that are seldome seene among men who as we know are much giuen to woÌ„der at new and strange accidents It is as much then as if he had said The Lord will not punish you after a common and ordinarie maner In what sense this word strange is taken in this place but so strangely that whosoeuer sees or heares of it shall be astonished True it is that all the works of God are so many testimonies of his power yea the least of them is sufficient to draw vs into an admiration but in regard they are little respected because they are common we thinke he works nothing
his father worshipped Iosh 24.2 But he redeemed him often besides that to wit when he was in danger in Egypt and in Gerar Gen. 12.17 20.14 Also when he discomfited the Kings Gen. 14.16 Lastly when God granted him issue euen at the time when hee was past power to beget any Gen. 21.2 For albeit the Prophet had a speciall respect to Gods adoption when he commanded him to goe out of his fathers house yet vnder this redemption he comprehends also all the benefits which God bestowed vpon him for we see that Abraham was not redeemed onely once that is from extrem dangers and perils of death Now if the Lord raised vp his Church in the onely person of Abraham and that in such a time as he had lost all strength to beget any children to conserue the same after him will not the Lord preserue it for the time to come when in mans iudgement it was as good as forlorne A singular consolation What a miserable waste was there of the Church at the comming of Christ How many enemies were there which opposed the same Yet did he set vp this his kingdome in despite of them all the Church florished and made all the world to wonder at the glorie of it Let vs not doubt then but that the Lord will in his due time manifest his power both in auenging himselfe vpō the enemies of his Church which oppresse it and in restoring of her to her first beautie When he saith Iaacob shall not be confounded we often see that the faithful are constrained to hang downe their heads with shame as Ieremie witnesseth I will put my mouth in the dust Lament 3.29 Also Micha Mich. 7.16 saith The time is come in which the wise shall put their hands vpon their mouth and licke the dust for when the Lord corrects his people so sharplie the faithfull must needes bee confounded therewith But the Prophet afterward shewes that this shall not indure for euer Let vs not dispaire then in aduersitie for albeit the wicked make vs their laughing stockes and lade vs with all the indignities in the world Harken to this O thou troubled soule and know it for thy selfe Iob. 5.27 yet will the Lord in the end draw vs out of this shame and confusion of face Yet the Lord therewithall shewes that this fauor belongs not vnto such proud ones who either are obstinate or oppose their hard heads against Gods blowes that hee laies vpon them but that it onely belongs vnto the humble who are bowed with shame walking humbly with their heads bowed downe But may some obiect Obiect how can it bee said that Iacob shall not be confounded seeing he was dead long before it seemes hee attributes some feeling to the dead and then they know what we doe in this world thence the Papists argue that the dead know all that we doe I answer Ans there is here the faining of a person which is often found in the Scriptures in which sense Ieremy saith That a voice was heard in Ramah Rachel weeping for her children and would not be comforted for them because they were not Ier. 31.15 For in that place he sets forth the destructiō of the Tribe of Beniamin by the lamentation of Rachel which was the grandmother as it were So Isaiah brings in Iaacob couered with shame and confusion in regard of the vices and wickednesses of his posteritie For as a wise sonne is the glory of his father so a foole is an heauinesse to his mother Prou. 10.1 Although mothers doe cocker their children most yet are they ashamed when they see them offend How much more fathers then Simile whose loue being guided by discretion are chiefly carefull for the well ordering and instructing of their children Must they not needs be much more grieued in seeing them wax wicked and dissolute But the Prophet meant here to touch the people to the quicke in setting Iaacob their father before them who being adorned with such rare graces of God was now dishonoured by his successors so as if himselfe had been present to haue seene them it would haue constrained him to blush for shame He therefore taxeth the vnthankfulnesse of the people who in stead of honouring dishonored their father Vers 23. * Or for whē he shall se◠c. But when hee seeth his children the worke of mine hands in the middest of him they shall sanctifie my name and sanctifie the holie one of Iaacob and shall feare the God of Israel THe particle Chi is here to bee read in its proper signification to wit For because the Prophet giues a reason why the shame of Israel should be taken away that is he should haue children raised vp vnto him againe as it were from death to life In that the Lord cals them the worke of his hands I nothing doubt but he therein meant to expresse the admirable worke of their redemption for he makes those new men as it were whom hee adopt◠and ioines vnto him for his children as it is said Psal 102.19 The people that shall be created shall praise the Lord in which place the holie Ghost doth in like manner speake of the restauration of the Church See chap. 4◠7 For there is no mention heere of that vniuersall creation of mankind vnder which all good and bad are comprehended as wee haue often said but he now brings vs to the knowledge of his power to the end we should not iudg◠of the saluation of the Church by viewing her present estate Here therefore wee must note diuers oppositions first betweene the deformitie of the Church and her beautie or excellencie betweene glory and shame secondly betweene the people of God and other nations thirdly betweene the worke of Gods hands and the worke of men for the Church can no way be reestablished but by the onely hand of God fourthly betweene her florishing estate and that miserable waste by which she was pittifully rent in sunder before For he calles the middest of her a perfect restauration by which the people shall be so reunited and ioyned together that she shall not only possesse the borders of the land but the middest and the chiefe place thereof also Lastly he shewes what the end of our redemption is The end of our redemption noted whē he saith That they shal sanctifie his name for we are all created to the end Gods goodnes may be magnified amongst vs. But because the most part of men doe shun this end God hath chosen his Church in which his praises do sound and continue as it is said in the Psalme 65.2 Praise waiteth for thee ô God in Zion Praise waiteth for the Lord but it is in Zion Now because many sheep in the flock grow corrupt the Prophet assignes this office to the faithfull whom God miraculouslie had preserued Moreouer because the hypocrites honour God with their lips and are farre from him in their hearts as we haue
he is the deliuerer of his Church And when he freed Ierusalem from the siege which was after laid before it he did therein as in a glasse present also vnto the Iewes an image of their spiritual deliuerance It is he alone then which will destroy our spirituall enemies Our help stands only in the name of the Lord that made heauen and earth In vaine therefore shall we seeke other helps and remedies and in vaine shall we rest vpon our owne strength which is nothing for we shall neuer ouercome nor be Conquerors but by the leading and help of our God His yong men His meaning is that the Lord will so manifest his might against the Assyrians that the hearts of young men which are wont to be couragious shall quaile and melt as waxe For in as much as yong men haue lesse experience then those that are old they are more rash and headie But the Lord will easilie coole their heate when the houre is come in which he will deliuer his seruants See to this purpose Chap. 40. â—0 This is the cause why Isaiah made speciall mention of yong men as if he had said the flower or strength Vers 9. He shall flee for feare into his fortresse and his Princes shall be feared with the banner saith the Lord who hath a fire in Zion and a furnace in Ierusalem NOw he speakes of Sennacherib who being swallowed vp with feare should shamefullie flee into his fortresse in Nineue as into his nest He addes that his Princes who should incourage the rest of the souldiours shall be so surprized with astonishment that they shall neither dare to take vp their weapons nor to ioine issue as they say but shall flee the Standard To conclude he shewes that he is Gods Herald to proclaime this Edict that the Iewes might in no wise doubt nor dispute of the euent as they were wont as also that they might not afterward forget so great a benefit neither attribute it vnto fortune In the end of the verse if we reade as some translate Whose fire is in Zion the sense will be that God hath a power of fire to deuoure his enemies Notwithstanding I thinke the relatiue Asher is superfluous or ought to be translated in the nominatiue Qui because God is properlie called fire in respect of the Assyrian whom he will consume Now because he speakes of fire some referre it to the Sacrifices but this interpretation is farre fetched neither hath it any good ground For mine owne part I doubt not but his meaning is to say That the Lord hath a fire to consume the Assyrian or that God himselfe is as a fire so as he closely compares the Assyrian to straw or stubble He also saith that this fire is kindled and maintained in Zion and in Ierusalem that is to say in the middes of his people to shew that the wicked shall not escape vnpunished for persecuting the Church of God For they shall one day feele him their Iudge who stands in the middes of his Church which for the most part is thought to be destitute of all help The summe is that Gods vengeance is prepared for the wicked which haue not ceased to molest his people and that the Lord will not reuenge for his owne sake only but for his elects sake also Let vs reioyce in this consolation God will euermore be a consuming fire to consume the aduersaries of his Church and howsoeuer we seeme destitute of succor and exposed to all dangers yet let vs euermore assure our selues that our God will be as a consuming fiâ—e against our aduersaries THE XXXII CHAPTER Vers 1. Behold a King shall reigne in righteousnesse and the Princes shall gouerne in iudgement The Churches glory begins at the establishing of a well ordered ciuill policie HIs meaning is to say that God will yet bee good vnto his church so as he will restore it vnto the former estate Now the best way to bring it thereunto is when ciuill policie is rightly administred and all things ordered according to iustice and equitie No doubt this prophecie belongs to Hezechias and to his reigne vnder whom the Church was reformed and brought againe into her first glory for before she was miserably scattered That wicked and cursed hypocrit Ahaz had corrupted all after his own fantasie and had ouerthrowne both the ciuill and ecclesiastiâ—all policie The prophecie extends it selfe first to Hezechias Next vnto Christ of whom Hezechias was a figure The Prophet therefore promiseth another King to wit Hezechias who by his iustice and equitie should set those things in order which before were confused In a word he here sets forth the happie state of the Church as in a glasse which seeing it cannot bee erected without Christ it is therefore certaine that the things here spoken of ought to be referred to him of whom Hezechias was but a figure both touching his office and Kingdome He mentions iustice and iudgement according to the vsuall phrase of the Scripture which by these two words vnderstands a well ordered gouernment for iustice signifies equitie and moderation and vnder the word iudgement is comprehended that part of equitie by which the good are maintained and preserued from the violence of the wicked It is very certaine that the office of a good Prince A good Prince must carefully prouide for the florishing estate both of Church and Common-wealth stretcheth it selfe further then iustice and iudgement for he ought principally to vphold the honour of God and the purity of religion but the Scripture is wont to expresse the whole obseruation of the Law vnder the duties of the second table For if we abstaine from violence if as much as in vs lies we labour to releeue the poore and oppressed if we hold the band of peace one with another To abstaine from offring violence to releeue the poore to be at peace with our neighbours good signes of the feare of God It is needfull for a good Prince to haue good counsellers about him Nerua wee therein giue good testimonie that the feare of God is in our hearts from which such fruits of faith doe spring forth Vnder a part then the Prophet hath comprehended the whole But it is not without cause that hee mentions Princes Why so It is not enough that he himselfe bee a good King vnlesse hee also haue good gouernours counsellers about his person For it often falles out that the people behaue themselues leaudly vnder good Kings as we reade of Nerua vnder whose raigne euey one might doe as he listed so as the condition of many was much worse at that time then in the daies of Nero Nero. for the carelesnesse of one onely gaue occasion to many to become wicked Kings therefore ought to be furnished with good gouernors Good gouernours eies eares and hands to Kings which may be as eyes eares and hands to his body in helping him to order things aright
holy in respect of the principall part of regeneration in them The elect are called Saints in regard the principall part is regenerated The expositors turne the end of the verse diuerslie where he saith he shall goe with them for some translate They shall walke that way and shall not erre after they haue been accustomed to walke in it no not they which knew it before others This way shall be for the children of Israell those which walke in it shall not erre though they be foolish But me thinks the pronowne demonstratiue he may better be referred vnto God As if the Prophet had said God shall goe before you to prepare the way and the scope of the text also requires it to be so vnderstood for it was not enough for them to haue an open way vnlesse God went first before to direct his chosen Our Prophet then magnifies this inestimable grace by bringing in the Lord walking with-his people for if he shew vs not the way we shall alwaies erre being of our selus whollie addicted to vanitie Nay though the way be plaine and be before our eies yet can not wee discerne it from that which is crooked and although we haue made some good entrance yet will our follie carrie vs hither and thither out of it by and by But our Prophet telles vs that we shall not neede to feare missing of the way when we follow God whilest he goes before vs seeing it pleaseth him to take this office vpon him It is very likely also that he alludes to the historie of the first deliuerance because God then led his people in the day vnder the cloude and in the night vnder a piller of fire Exod. 12.21 Therewithall he also shewes how needfull it is that God should gouerne vs he also taxeth vs all of follie be wee neuer so wise in our owne conceit when he addes that the fooles shall erre no more for God lets them wander by crooked paths which thinke themselues wise enough to be their owne guides if we therefore desire to keepe him in the way with vs let vs acknowledge that we stand in neede of his direction In the meane while he offers vs a good recompence when he promiseth that all such as forsaking their owne counsels shal be content to follow him shall not erre in any thing though they be none of the wisest And yet his meaning is not that the faithfull shall remaine fooles still after the Lord hath taken them by the hand but he shewes what they were before God vouchsafed to leade them the right way Vers 9. There shall be no lyon nor noysome beasts shall ascend by it neither shall they be found there that the redeemed may walke HE addes yet another fauour of God and that is that the people shall be deliuered frō all dangers though they walked through the deserts Before Chap. 30.6 among other curses of God he put this that wild beasts should meet the Iewes in all places which way soeuer they trauailed but now being receiued into fauor they should be assailed neither by lyons nor any other cruell beasts because God would chase them away that his redeemed might passe without hurt or danger For albeit they had libertie to returne yet they might well meete with many impediments in the way and therefore he saith The Lord shall remoue all anoyances that might any way stop their passage He that begins a good worke will accomplish it vnto the day of Christ Philip. 1.6 Hence we gather a very necessarie doctrine to wit that the Lord not only begins the worke of our saluation but cōtinues it vnto the very end lest otherwise his grace might be frutelesse and vaine in vs. First then he opens the way to giue vs entrance Secondly he makes it plaine and easie and takes away all impediments Thirdly he goes with and before vs in the way Lastly he so continues forth this grace in vs that at the last he brings vs vnto his perfection We ought to make vse of this doctrine for the whole course of our life We must make vse of these foure points euery day For albeit our hearts be set whilest we liue in this world to aspire to our inheritance which is in heauen yet Satan laies many stumbling blocks before vs and we are inuironed on euery side with infinit dangers but the Lord who hath set vs in this way and goes before vs leading vs by the hand will neuer leaue vs in the midway but wil fullie perfect that vnto the end which he hath begun in vs by his Spirit We may also obserue that the mouthes of rauening and wilde beasts are musled so by the grace of God they cannot hurt vs nor exercise their crueltie vpon vs according as it is said in Hose 2.18 I will make a couenant for you with the beasts of the field and with the birds of the aire Vers 10. Therefore the redeemed of the Lord shall returne and come to Zion with praise and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away THe Prophet confirmes the former doctrine to wit that nothing shall hinder the Lord from working the full redemption of his people because he hath decreed it He calles them the redeemed of the Lord first that he might prouoke them to the consideration of his power secondly that they should not measure the promise of their returne by looking vnto humane helpes Moreouer hee shewes that they shall come to Zion Thereby giuing them assurance that God will not bring them out of Babylon to leaue them in the way Hence we learne that we cannot enter into Zion which is the Church vntill God haue redeemed vs We cannot enter into the Church till God haue redeemed vs. for in this example of the ancient people we haue a patterne set before vs in which wee may see that no man is deliuered from vnder the tyrannie of the diuell whose vassals we are all of vs by nature vntill God haue preuented vs by his grace For who is sufficient to be his owne redeemer Now because the worke of this redemption belongs in particular vnto the kingdom of Christ it thereupon followes that hee is onely the finisher of it as himselfe saith Iohn 8.36 Againe it is not enough to be once redeemed for marke what the end of it is here to wit that he might remaine in the Church of God and grow daily from faith to faith Hath Christ redeemed vs then let vs aime at this marke with all our might Obiect If any shall reply that we need not goe far to be receiued into the Church for wee are brought into it by Baptisme I answere the Prophet vnder this figure Ans speakes of the whole course of our life because the redeemed of the Lord are then said to bee truly come into Zion when hauing ended this their pilgrimage they enter into the possession of
called the first borne of euery creature Colos 1.13 so the Church also which is his bodie obteines in this world the preheminence of dignitie and honour I leaue the Rabbins to their rauings Rauings of the Rabbins when they say that God created the Messiah and Ierusalem with a throne of glorie before he formed heauen or earth But we must hold this principle that he will be the faithfull gardian of his Church seeing he hath vouchsafed to preferre it before all the world besides As touching that which followes in the end of the verse And should I now bring it to this point Some draw it to a sense altogether wrested I denie not but the Prophets words are in the preterperfectence Now I haue brought it and put it but because the change of the tence is very familiar and vsuall in the Hebrue tongue it is certaine that the Prophet hauing affirmed that God is in such wise the former of his Church that it is the chiefest of all his works he now thence concludes that it can not be ruinated as other common things are It must be read by an Interrogation then Shall I bring it now or should I suffer it to be brought As if he should say Should I suffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes For he compares Ierusalem with other Cities which were destroyed and subdued by the Assyrian that so they might know that this Tyrant should not so easily obtaine that which he desired because the difference is great betweene it and other Cities which haue beene raced to the foundation It must not be compared then with other Cities how well fortified soeuer they be because they with the earthlie matter of which they consist shall easily fall but albeit the Church be but weake and feeble in outward shew yet hath shee such a stable and firme foundation laid in Gods secret election that it can neuer be ouerturned by any tempests whatsoeuer The glory of the Roman Empire gone We see strange changes haue befallen the world Commonwealths haue been turned topsie turuie Empires abolished mightie nations subdued and their renowne and glorie extinguished What is now become of the glory of the Roman Empire What is become of the Nobles of this people who were the Lords of all the earth If any reliques thereof remaine which is very small is it not brought vnder the miserable slauerie of that cursed monster That Antichrist of Rome an exec able monster I meane Antichrist who exerciseth his tyranny ouer al the earth Where is now the liberty which Rome once inioied Where is that goodly forme of a Common-wealth which was once to be seene there Rome may now well be called the shop of all mischiefe and impietie Rome may now be called the shop of al imipâ—ty and a cage of euery vncleane bird But in the midst of all these horrible confusions the Lord shewes that he wil preserue Ierusalem that is to say his Church and albeit among these changes she be tossed vp and downe and diuersly afflicted yet she shall stand fast notwithstanding At least the shakings and persecutions which she suffers shall not hinder her so that by many resurrections as it were she should not still be renued and multiplied from age to age Now although the members of the Church are not alwaies of one ranke in this world yet it is one and the same body knit by ioints and bands to one head Iesus Christ Thus then The Lord will keepe and defend the Citie and will cause the children of his seruants to continue that their seede may be established for euer Psal 102.28 Vers 27. * Or For the. Whose inhabitants * Ebr. are short in haÌ„d haue small power and are afraid and confounded They are like the grasse of the field and greene hearb or grasse on the house toppes or corne blasted before it be growne THe Prophet now better expresseth that which hee touched in briefe before to wit that the estate of the Church is not to be iudged according to that which she is in this world for though the strongest Cities be taken that the most valiant doe faile in heart and fall into their enemies hands yet the Church shall remaine and florish because she rests not vpon her owne strength neither hath she her foundation from earth but from heauen For there is a close opposition here betweene strong Cities which the inhabitants cannot keepe because they are frighted and troubled and the Church of God which being vpheld by his onely grace sustaines all assaults and is neuer vanquished for she referres all things to God onely who giues her beginning and being continues her strength indues her with constancie and all sorts of benefits in a word with all the parts of her saluation Hence we are taught that all the fortresses in the world are nothing vnlesse God be the watchman All the forces of men are but as shiuering reeds vnlesse they be sustained by his power castels ramparts and weapons bee they neuer so many and inuincible without him shall serue their turnes nothing at all This is yet better expressed by the similitudes which are added For it was necessarie that the faithfull should bee well informed touching the loue and singular affection which the Lord bare towards them lest they should be offended at the prosperitie of the prophane and wicked Albeit humane forces then be neuer so glorious in outward appearance and make all the goodly shewes that can be deuised yet the Prophet affirmes that it is but like the grasse and flowers of the field The first Simile which are greene and florish for a time and suddenly are gone He abaseth them more by the other similitude which hee ads touching the grasse vpon the house tops The second Simile whose stalkes are high and easie to be seene of all but if they grow vpon any high place then are they neerest their withering being neuer fit for any vse as the Psalmist saith for the reaper filles not his hand nor the gleaner his lap and therefore the passers by say not so much as God speed you Psal 129.6 7. So albeit the enemies of the Church be like the tall Cedars whose toppes touch the heauens as it were and florish by inioying the world at will yet shall they in a moment wither and come to nothing As the corne then which growes on the ground serues to much better vse then the vnfruitfull grasse which growes on the house top so the Lord shewes that the base and abiect condition of his seruants is much more excellent then theirs who by reason of their power exalt themselues so farre as to iustle against the Lord of heauen and earth Some thinke that that which is added touching the corne blasted should be the fourth similitude but as I thinke the Prophet would haue it serue as an exposition of the former similitude as if he should say
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ— house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ„ we may assure our selues notwithstaÌ„ding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâ—le of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
man in which respect he was superior to the very Angels for he represented the person of Iesus Christ Ezech. 21.26.27 Now albeit soone after his Throne was throwne downe and the Diadem torne in peeces yet was not this confirmation vaine that God would still for a time keepe the Citie because he would in no sort breake his promise made to Dauid in his truth Psal 132.11 touching the perpetuitie of his kingdome For wee know that his successors lost not the principalitie by the exile of the people till Christ came Iere. 30.9 Ezech. 37.24 who for this cause in Hosea 3.5 is called Dauid By this we see how ridiculous the Papists are Papists ridiculous in vrging the merits of Saints as a cause why God should pardon vs. whē they affirme we are pardoned by the merits of Saints for there is great difference betweene the Saints and Dauid in regard of the promise which was made vnto him He might as well haue named Abraham or any other renoumed Patriarke in the Church but because he now speakes of the Church and of the eternitie of Christes kingdome he speciallie names him whom aboue all others had expreslie receiued this promise Behold this is my rest here will I dwell for I haue a delight therein Psal 132.14 Seeing the Prophet then respects the promise The Prophet respects the promise not Dauids person and not the person the Papists then are worthilie branded with the name of absurd Doctors in thinking that the intercession of Saints a dreame of their owne deuising can be any whit confirmed by this place Nay that which they pretend here directlie crosseth their error for Dauid which is heere placed betweene beares the image of the only Mediator who abolisheth all newfound intercessions Reade 1. Tim. 2.5 1. Iohn 2.1.2 Vers 36. Then the Angell of the Lord went out and smote in the Camp of Asshur an hundreth fourscore and fiue thousand so when they arose earely in the morning Behold they were all dead corpses NOw the Prophet shewes what befell the Assyrian that wee might not thinke the Lords words to be but winde he testifies then that his prophesie tooke effect in deed that so they might be the better perswaded he was sent of God and had spoken nothing of his owne head But this so admirable a worke must not be restrained to this one prophesie alone but to the whole scope of his doctrine which by this miracle was authorised himselfe knowne to be the seruant of God and his calling ratified and confirmed For doubtlesse he annexeth this notable and rare example of Gods iustice as a thing then very fresh in mind to testifie to the end of the world that it was God which spake by his mouth But now where the Angell made this slaughter it appeares not The common opinion is that it happened whilest Ierusalem was besieged but it might well happen also in the way that is to say when Sennacherib came to lay siege against Ierusalem But I leaue it as a thing in suspence because it is of no great moment albeit we may easily iudge by the scope of the text that this Tyrant came not so neere that he could throw any of his darts against the Citie Moreouer we are to reiect an inuention of Satan who hath indeuored by help of prophane histories to darken so manifest and admirable a iudgement of God which affirme that part of Sennacheribs host died of the plague in the warres of Egypt by reason whereof he was inforced to returne home into his owne countrie But who will say that there died so many men of the pestilence in one night This father of lies according to his ancient custome honors the Egyptians with this miracle which God purposely wrought in fauor of his Church The fact it selfe makes it more then manifest that Ierusalem was miraculouslie deliuered as from the gates of death speciallie if we way the message which Isaiah brought as we haue seene before by which he apparantlie testified that God wrought this worke rather for the Iewes then for the Egyptians And lest any man should imagin this miracle came to passe by naturall causes it is expreslie added that all this multitude was slaine by the stroke of an Angell Now it is no vnwonted thing for God thus to vse the ministerie of Angels in procuring the safetie of the faithfull for whose sakes he hath created all the armies of heauen It also serues greatly for the confirmation of our faith when we see there are so many thousands of them which wait for our saluation The Lord himselfe is strong enough and his truth it is which onely keeps vs Rom. 8.38 For the Angels are but his hands as it were in regard whereof they are called powers and principalities Eph. 1.21 but hee prouides exceedingly for our weaknesse by giuing such celestiall ministers to be our gardians and protectors And yet the whole glorie must be ascribed to God alone we are to acknowledge the Angels but his instruments for otherwise wee should easilie slip into the error of the Papists who ascribing more then is meete to them doe rob God of his power to clothe them with it With which error also the learnedst men of our time haue bin bewitched as we know Now we cannot affirme certainly whether this were done by the hand of one or manie Angels neither is it much materiall for the Lord is able easily to effect one and the same thing by one or a thousand of them For he vseth not their ministerie as if hee stood in need of their helpe but rather to support our infirmitie as we haue said before yet it is most probable and answers best to the Prophets words that one Angell alone had commission to doe this seruice Euen as in the antient deliuerance one Angell passed thorow the land of Egypt in a night to slay their first borne Exod. 12.29 Sometimes God also executes his iudgements by wicked angels but he chose one of his voluntarie seruants here to deliuer his Church as by his hand An hundred fourscore and fiue thousand We are not to maruell that this was so great an armie as some ignorants doe who esteeme it but a fable when they heare tell of such an huge multitude of souldiers because a lesse number serues the turne now a daies But histories doe plainly testifie that the easterne people mannaged things cleane contrarie to vs and it is to bee seene among them yet at this day It was no maruell they brought so many forth to battel because they were much more inabled to indure cold and heat then wee they had more able bodies to labour they were more sparing in diet neither were they giuen to delicious and daintie fare with which vice our souldiers are corrupted As touching the manner of this discomfiture here is nothing set downe for certaine The Rabbines Rabbins too bold in coining fables without any testimony or likely coniecture affirme
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
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
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
for his Church deliuerance thereby to make triall of her faith and patiēce that they must wait long for the inioying of Gods promises for the people were in danger of declining seeing the wicked had the world at will and that all things went crosse with them I know well that many expound this place otherwise for the Hebrues for the most part interpret it thus That the Lord will hide himselfe from the Gentiles but will manifest himselfe to his people The Christian Doctors bring another exposition but as far from the purpose I grant that which they say sauors of wit whē they affirme that Christ is an hidden God because his diuinitie was hidden vnder the infirmitie of his flesh But this hath no affinitie with the Prophets intention who saith God is hid because he seemed as it were to estrange himselfe for a time whilest he suffred his Church to languish vnder diuers oppressions and calamities they were therefore to build vp one another by hope which as Paul saith is not of things seene but of things hidden Rom. 8.24 And in this sense Isaiah saith that God was hid because they saw not the promises by by performed thus he meant to draw their minds from the consideration of things present and to rauish them aboue the heauens So also must we doe if we meane to apprehend and imbrace his help Wee haue neede of patience Wee haue neede of patience then you see that when the promises are deferred wee may also be able to hold our desires in suspence He said erewhile that the heathen should feele Gods presence notwithstanding they were then blind and sottish but because the time of the manifestation hereof was not yet come it is not without cause that this exclamation is intermingled to wit that before God will manifest his glorie he will hide his power for the triall of his seruants Besides from the epethite which is by and by added where God is called the sauiour the Prophet speakes not of the essence but of the want of his succor for he shewes that God hid himselfe frō minding the deliuerance of his Church in regard he withdrew his hand for a time as if he had purposed whollie to forsake the same We must be content to suffer our saluation to lie hid for a time See Col. 3.3.4 Our God will haue our saluation lie hidden then as it were in darknes to the end that if we wil haue any part therein we may make our accounts to goe out of this world because this benefit will not by and by appeare vnto vs we must therefore wait for this saluation with an inuincible constancie Yet we must wait for it with an inuincible constancie for it is expedient and for our great good that God by this meanes should examin and proue our faith that so when afflictions do diuerslie presse vs we yet cease not to rest our selues vpon him and vpon his promises Vers 16. All they shall be ashamed and also confounded they shall goe to confusion together that are the makers of Images 17. But Israel shall be saued in the Lord with an euerlasting saluation yee shall not be ashamed nor confounded world without end As God in the former verses tooke order for the saluation of his Church so here he decrees the destruction of his enemies THe Prophet heere compares the Iewes with the Gentiles to preuent a difficult and dangerous temptation wherewith they might be shaken by seeing the Gentiles to haue all things according to their wish For they might well thinke in such streights that either God fauored the Gentiles or that he neglected his Church or that all things were hudled vp together at aduenture The Prophet therefore aduertiseth them that howsoeuer the prophane nations florished for a time and seemed to be aduanced aboue the clouds yet their perdition was decreed as well as the saluation of Israel In a word he admonisheth them not to iudge of Gods power by the estate of things present lest they should fix their thoughts vpon things of no continuance but that they should rather lift them vp to the eternal saluation and in the meane while being striken with Gods hand patiently to beare their condition without grudging at the prosperitie of the wicked who were shortly to haue a shamefull fall Psal 37. This sentence then is knit to the former for whosoeuer shall be well instructed that God hides himselfe whilest he is a sauiour will not much be moued at the prosperitie of the wicked nor at the miserie of the faithfull that are despised and exercised with sundrie afflictions because the end of the one is shame and the end of the other glorie Thus you see how the Lord prooues our faith and patience and yet that nothing of our eternall saluation which is prepared for vs shall fall to the ground and that such who seemed the only happie men shall in the end perish All the good they now enioy shall turne to their extreame ruine because they abused the gifts of God and like theeues vsurp vpō that which is none of theirs though they seeme to be the iust possessors of all things As oft then as these thoughts shall trouble vs to wit that the wicked prosper that God fauors them and that the promises vpon which we rest are vaine let vs haue our recourse to this sentence of our Prophet as to a safe citie of refuge and let vs thus fortifie our selues God will not disappoint vs of our hope in the end we shall be deliuered though wee bee now exposed to the reproches iniuries outrages and cruelties of our enemies Vers 18. For thus saith the Lord that created heauen God himselfe that formed the earth and made it he that prepared it he created it not in vaine he formed it to be inhabited I am the Lord and there is none other THis verse serues to confirme that which was said before An argument taken againe from the lesse to the greater as in verse 12. for the Prophet would haue the Iewes fullie resolued that the Lord at last would worke their deliuerance albeit they were a long while oppressed vnder a miserable seruitude and therefore some by the earth vnderstand the land of Iudeah but I rather take it to be an argument takē from the lesse to the greater as we said before in the 12. verse to wit That seeing Gods prouidence reacheth generallie ouer all his creatures by so much the more doth it extend it selfe to those whom he hath adopted for his children in regard he hath a speciall care ouer them Thus stands the Prophets argument The prophets Argument then Seeing God hath created the earth that men should inhabit it much more hath he made it a place of abode for his Church which he esteemeth more then of all creatures besides If he hath setled the earth vpon her foundations in giuing it a certaine forme and in ordeining it to a certaine
carried forwards with a pure affection neither doe wee serue God in this function but the world and our owne ambition Wherefore it is needfull for vs to haue our recourse to this sentence in such temptations In the meane while wee may note that the whole world is accused heere of ingratitude The whole world taxed of ingratitude both by Christ and his Church who so complaine before God that notwithstanding they expostulate vvith the vvorld in regard the doctrine of the Gospell vvhich is so effectuall in it selfe vvorkes no better effects in the inhabitants thereof But this fault wholly resteth in mens vnthankfulnesse and obstinacie who reiect the grace which God offers them and chuse wittingly to perish rather then to be saued They therefore which charge the Gospell of vnfruitfulnesse and wickedly belie and slander the blessed truth scoffing at our labours as being idle and vnprofitable and babble that it is the cause of commotions A caueat for scorners and sets men together by the eares let them now come forth and accuse the Sonne of God let them consider well with whom they haue to doe and what profit their impudencie will bring them in the end For men are in all the fault in that themselues make frustrate and void the preaching thereof as much as in them lieth But the faithfull Ministers who are vexed in their soules to see men perish so miserablie by their owne fault who also wast and kill themselues with sorrow when they haue triall of such an obstinacie ought notwithstanding to arme themselues with this consolation and not to be so disquieted as to caft down the bucklers though at sometimes it seemes best for them so to do Let them rather meditate that Christ is partaker with them in this their burthen for he speakes not only of himselfe as we haue said before but of all his faithfull seruants who heere in all their names as a carefull protector enters their accusation for them Let them therefore rest themselues vpon his defence and leaue the maintenance of their cause vnto him Let them make their appeale The Ministers appeale as Paul doth to the day of the Lord 1. Cor. 4.4 and neuer stand to breake their braines about the lies slanders and outrages of their enemies for as their iudgement is before the Lord though the vnthankfull world disgrace them an hundreth times so will God be the faithfull approuer and rewarder of their seruice Contrariwise let the wicked prophane contemners of the word Tremble and sinne not ye prophane contemners of the word and all hypocrites tremble for when Christ shall accuse them all their defences will not be worth a rush neither shall any be able to absolue them from his iust sentence of condemnation We must looke to it then that the fruit which should come of the Gospell perish not by our fault for God manifests his glorie that we may be made the disciples of Iesus Christ and bring forth much fruit Iohn 15.8 Vers 5. And now saith the Lord that formed me from the womb to be his seruant that I may bring Iaakob againe to him though Israel be not gathered yet shall I be glorious in the eies of the Lord and my God shall be my strength A cōfirmatiō ioned with a more ample consolation HE confirmes the former sentence and sets before vs a more full consolation by a repetition of the duties of his calling and the testimonie of his owne conscience And this ought to be a strong tower for vs to run vnto for nothing disquiets nor troubles our minds more then when we be vncertaine vnder whose leading it is that we enterprise this or that Isaiah therefore brings vs to the certentie of our vocation First then the faithful Ministers say with Christ their Prince and Captaine that God hath formed them in regard he alwaies endues them whom he sends and calles to the office of teaching with necessarie gifts for they draw all the graces wherewith they are furnished from the only fountaine of grace the holy Ghost Thus then in the first place God hath set his seale vpon Christ next vnto him vpon all his Ministers whom according to their measure he fits and prepares that they may haue wherewithall to execute their charge There withall he sets downe the end of their calling for the Apostles and teachers of the Church are ordeined and sent to gather the scattered flock of Christ together that all his sheep may be folded vnder him into one bodie For there is a wofull scattering in the world but in Iesus Christ all are gathered in as S. Paul saith Ephes 1.10 other band of vnitie there is none As touching the word created or formed many trifle in descanting about the humane nature of Christ which indeed was created for it is more cleare then the Sunne at noone day that this creation is to be referred to his office Though Israel be not called The Iewes reade this by an interrogation Shall I not bring Iacob againe and shall not Israel be gathered But this reading is constreined neither do they consider of the Prophets meaning but as much as in them is corrupt the text that they might couer the shame of their nation Others expound He shall not be lost or He shall not perish For the verb Asak signifies to trusse vp for they gather together that which is to be kept or to be consumed and so when we speake of one that is dead we commonly say he is trussed vp This sense agrees not ill I am sent that Israel perish not but I had rather follow another exposition Although all Israel be not gathered yet shall I be glorified for in this place we may see that two contraries are opposed one to another If the Ministers of the word be ordeined to saue men it is a great honor to them when many are brought to saluation if not it makes them abashed and ashamed for S. Paul calles those whom he gained to Christ his ioy and his crowne Phil. 4.1 1. Thess 2.19 Contrariwise if men perish we beare shame and disgrace by it in regard it seemes God curseth our labors in that he vouchsafeth vs not that honor as to be the aduancers of his kingdome by our Ministrie Notwithstanding our Prophet affirmes that such as haue serued Christ in this office shall be glorified for he comprehends the members vnder the head as we haue oftē said before Will not Israel be gathered then yet shall Christes Ministrie lose no iot of glorie thereby For if men be not gathered the burthen will lie whollie vpon their owne necks In which sense Saint Paul affirmes that although the preaching of the Gospell be a sauour of death vnto death in the reprobates yet euen that is a sweete sauour vnto God who by the meanes of preaching will make the wicked the more without excuse God is glorified double if the effect answer his desire But if the Ministers of the word
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
beginning we may hope of perseuerance vnto the end lest we should proue vnthankfull vnto God when after so vndoùbted testimonies he hath manifested his faithfulnes and truth vnto vs. Besides the Prophet ioines Gods infinite power with his speciall goodnes vvhich he shewed to his people and this power he opposeth to mans imbecilitie who in the former verse he compared to grasse He shewes by his works what his power is so as those which perceiue not the same therein are more then blinde For which way can we turne our eies but we must needs behold most ample and large testimonies of Gods power and goodnes which he notwithstanding notes out here in a word wheÌ„ he speakes of the spreading out of the heauens and of laying the foundations of the earth It is our brutishnes then matchlesse sensualitie to foâ—get the same seeing there are so many infinite testimonies of Gods power which may dayly refresh our memories And hast feared Hee continues the same comparison For what are man saith he that thou shouldest so feare them if thou comparest them vvith God who hath promised to relieue thee Truly it is an exceeding dishonor done to his Maiestie if we beleeue not that he hath more power to saue vs then the enemies haue to destroy vs. See 2. Kin. 6.16 2. Chr. 32.7 1. Ioh. 4.4 The Lord therefore would haue vs to consider well what and how great he is and how farre his power extends it selfe that we should not feare the rage of the oppressor nor the furie of a mortall man who vanisheth as a puffe of winde or as the smoke Vers 14. The captiue hasteth to be loosed and that he should not die in the pit nor that his bread should faile THis verse is diuersly expounded A thousand yeeres with the Lord is but as one day for some thinke it is to be referred to Cyrus and so they expound the word Tsoch which we haue translated banisâ—ed he which causeth to remoue But the most receiued opinion is that this word is to be taken for him that is bound or oppressed or for one exiled wandring hither and thither The Iewes were not only banished but were so held captiues that it was impossible for them freely to returne home into their countrie and therefore I expound this of the Iewes but yet it may be taken both waies either that the Prophet reproues their ouer-great haste to be loosed in regard of their impatient wishing to returne or it signifies that their returne into their countrie shall come in due season that their long expectation might not put them vtterly out of heart As if he should say The time in which you are to depart home is hard at hand This second exposition is the most approued and I willinglie receiue it because it agrees with the scope of the text But is it not strange that he saith the people shall shortly returne seeing the captiuitie indured so long a time But it is not without cause that God saith his deliuerance which he deferred to a fit time should forthwith be accomplished for albeit the same seeme very long to vs yet is it but short in deed because it is the fittest and best time And truly if we shall consider the estate of this so great and mightie a Monarchie which had not then so much as any appearance of euer being ruinated we may safely affirme that the time was very short Thus then whereas we thinke Gods promises long in performing we shall esteeme the time but a moment prouided that wee lift vp our eies vnto the heauens Psal 123.1 This exposition is yet better confirmed by that which is added that he die not in the pit See how the Lord hastens then to deliuer his elect in due season that out of the darke dungeon they may come forth safe and sound Neither doth he promise his people a speedie dispatch to free them from their bonds only but also that he may do theÌ„ good after their deliuerance for he promiseth them all things necessarie for this life present that so they may rest whollie vpon the Lord who is not wont to aid his people for once only but is wont to be with them euen till their latter end Vers 15. And I am the Lord thy God that diuided the Sea when his waues rored the Lord of hostes is his name HE mentions his power againe For mens distrust and slothfulnesse is so great that albeit the same his power bee manifested in their sight yet the least temptation that is prooues sufficiently that they are not well perswaded thereof For they alwaies turne to their old bias againe when the euill presseth them neither can they conceiue how this power which is in God appertaines any whit vnto them Hee speakes not heere generally but alleageth that worke of wonder so often mentioned heeretofore for in that redemption of their fathers hee gaue hope of eternall saluation to all their posteritie He therefore rightly affirmes himselfe to be that God who long since diuided the sea Exod. 14.21 Then he adornes this miracle in saying that at his voice the roring and boiling waues were appeased Let vs know then that there are no floods so violent but the Lord can stil and asswage them for the deliuerance of his Church Psal 93.3 4. For it is hee that calmes the sea by his power as Iob saith Chap. 26.12 though it bee very boisterous and vntamed He also raiseth the tempests when it pleaseth him But the Prophet as I haue said chiefly respected the historie of their deliuerance out of Egypt He giues God the title of the Lord of hostes to teach vs how farre his power extends it selfe which hee is readie to manifest as oft as hee purposeth to giue reliefe vnto his Church Vers 16. And I haue put my words in thy mouth and haue defended thee in the shadow of mine hand that I may plant the heauens and lay the foundations of the earth and say vnto Zion Thou art my people HEe returnes againe to the doctrine by him propounded before namely that God who comforts his Church and saith I euen I am hee that comfort you vers 12. affirmes heere that hee hath put that into the mâ—â—â—hes of the Prophets which they haue in charge to deliuer Hence we may gather that these things proceeded not from man who commonly is mutable but from God that cannot lie The Lord spake to all the Prophets first to Isaiah then to others successiuely but at last we must come to Christ and yet we need not restraine this to Isaiah nor to Christ but to extend it to al the Prophets Moreouer it is the Lords meaning that wee should hearken as diligently to the consolations of the Prophets as if he taught them vs in his owne person yea he saith heere that it is hee which speakes by their mouthes Hence wee gather that others neede not draw neere to giue comfort to the Church but such us by vvhose
impietie for aâ— the true knowledge of God makes men lowly so the ignorance of God makes men proud and cruell Wee see how such as know not God flatter themselues and proudly doe they insult against the Lord and against his faithfull seruants I grant this is a thing ful of misery and a great indignitie but seeing he is pleased to suffer his name to be exposed to the outrages of the wicked let vs not much be moued if we be wronged for his names sake for wee are not beter then hee Iohn 13.16 neither must we expect better vsage from our aduersaries now then the Church of old had from theirs Dauid vseth another similitude when hee resembles the Church to a field that is plowed and dressed many waies 129.3 Whereby hee signifies that she must be often afflicted and trampled on to teach vs that we must looke for no better measure heere THE LII CHAPTER Vers 1. Arise arise put on strength O Zion put on the garments of thy beautie O Ierusalem the holy Citie for henceforth there shall no more come vnto thee the vncircumcised and the vncleane HEe confirmes the former doctrine A confirmation of the former doctrine that he might the better awaken and rowze vp the peoples mindes which were drenched in griefe anguish for it was necessarie this should be added to the former as a spurre to quicken them vp and to make way for this doctrine that it might the more easily enter into their amazed and insensible hearts He speakes to the Church as to one astonished and in a slumber and bids her arise to gather new forces and to resume her soule afresh Which hee repeates twice and not without cause for it is very hard to awaken and to cause such to take heart againe vnto them that are smitten nay laid flat vpon all foure with the feeling of Gods wrath Put on thy strength As if hee should say Thou hast hitherto wallowed thy selfe in dust and ashes as one forlorne by reason of thy anguishes but now arise and fit thy selfe to receiue that happy estate into which the Lord is purposed to set thee Hee opposeth strength then to faintheartednesse with which we are vsually combred when things grow desperate and the beautifull or glorious garments to filthinesse and nastinesse Then he addes the reason to wit that God will henceforth suffer the wicked no more to take their swinge as they haue done in wasting and spoiling his Church at their pleasures She hath now cause therfore to reioice being rid out of the tyrants hands and also for her safetie wherein there is plentifull occasion of ioy and gladnesse ministred vnto her for the time to come But herewith Isaiah summons vs to a common and generall reioicing when the Church is receiued againe into Gods fauour for questionlesse if there bee any sparke of true godlinesse in vs wee ought to be exceedingly moued at her happinesse Rom. 12.15 and to laugh and sing for ioy when she florisheth and to vveepe with her when she is persecuted In a word she should be the very fulnesse of our ioy according as the Psalmist saith Let my tongue cleaue to the roofe of my mouth if I preferre not Ierusalem to my chiefe ioy Psal 137.6 By the word come hee meanes that which we say commonly To haue entrance Auoir entâ—cé for the Lord shuts vp the passage against the wicked that they cannot range abrode at their pleasures vnpunished as they were wont By vncircumcised and vncleane hee meanes all such prophane ones as corrupt the pure seruice of God and oppresse mens consciences by their tyranny They are wont to call all them vncircumcised who were strangers from Gods Church who had the signe of circumcision for with that all the faithfull were marked But in respect that many bare this badge of the couenant who were no whit better then the rest to remoue all ambiguitie he addes the vncleane For the cutting away of the foreskinne The signe of circumcision auailes nothing vnlesse the puritie of the hart doth concurre therewith was nothing in it selfe and is by Saint Paul accounted as vncircumcision if the puritie of the heart bee not ioined therewith Rom. 2.25 Gal. 3.6 Thus the Prophet shewes then that such kinde of persons shall haue no place in the Church that all corruptions being abolished and the true worship of God restored she may inioy a perfect and happy estate In the meane while I consent to those who refer this to the open enemies of the church whom the Prophet brands with these odious names that the seueritie of this chastisement might put the Iewes in mind of the greatnes of their iniquities Vers 2. Shake thy selfe from the dust arise and sit downe O Ierusalem loose the bands of thy necke O thou captiue daughter Zion THe Prophet describes the Churches deliuerance more at large An amplification and sets it forth in very excellent termes In bidding her to shake off the dust and to arise let vs not by and by gather No free will in vs to that which is good that wee haue free will in our sleeues to vse it when we thinke good for it belongs to God onely to pull vs out of the dust and to set those that are fallen vpon their feet and to let loose the prisoners by taking off or breaking asunder their bands and fetters Quest But wherefore doth the Prophet then inioine vs that which ought not as it seemes to be required of vs seeing it is not in our powers to performe it I answere Ans that to speake in this commanding sort hath much greater force in it to awaken vs then if he had onely said in naked termes that we should doe this or that and therefore he pronounceth that God hauing set her into her first libertie she should now come forth of the mire The word to sit signifies a florishing estate and is opposed to the verb to lie whereby is meant an extreame miserie I grant that sometimes to sit downe signifies to be made low as when it is said to Babylon Sit thou in the dust Chap. 47.1 But it is heere taken in another signification for hauing commanded her to arise he by and by addes and sit downe meaning that she should no more lie along but should be restored to her former estate and should no more afterwards be troden downe by her enemies Vers 3. For thus saith the Lord yee were sold for nought therefore shall you be redeemed without money It will be as easie for God to redeeme his Church as it was for him to suffer her to be sold THis verse hath bin ill expounded by many who haue descanted here too subtilty for they haue inuented many things besides the Prophets purpose Now this agrees with that which he hath said in the 50. Chapter vers 1. where he asketh for the creditor to whom he sold them and here he saith in like maner you
out the doctrine of the Gospell by a like similitude I haue laid saith he the foundation as an expert master-builder and if any build vpon this foundatioÌ„ gold siluer pretious stones wood hay or stubble euery mans worke shall be made manifest 1. Cor. 3.10.12.13 I answere Ans the verse following will shew whether the Prophet meant the same thing heere or no. Vers 13. And all thy children shal be taught of the Lord and much peace shall be to thy children HEnce wee may easily collect that Isaiah spake not in the former verses of doctrine but of men The former things spokeÌ„ not of doctrine but of men whereof the spirituall building of the Church is compact I grant the Church is builded by doctrine but that is done in gathering men in and by fitting them to be liuely stones in this building 1. Pet. 2.5 See the difference now betweene Paul and Isaiah Paul referres pretious stones to doctrine and Isaiah to the gifts of the holy Ghost wherewith men are inriched and endued that of them a Church may be reared vp But the diuersitie of gifts wherewith the Lord adornes his seruants are to be obserued For all are not Saphires or Carbuncles the Lord distributes to euery one his measure according to his own wil 1. Cor. 12.11 Eph. 4.7.11 Whence wee also are to remember that whatsoeuer serues for the adorning of the Church proceeds only from the meere grace of God For if wee be Carbuncles and Saphires because wee are taught of God then it followes that we get not this honor by nature Now the Lord teacheth vs two waies namely by the externall ministrie of man and by the secret reuelation of the holy Ghost Iesus Christ shewes in Ioh. 6.45 which of these teachings the Prophet heere speakes of for he alledgeth this text and therefore we neede not seeke for a better expositor Christ the best expositor of this place It is written in the Prophets saith he And they shall be all taught of God Whosoeuer then hath heard and learned of the Father commeth vnto me If this place then should be vnderstood of the externall preaching that which Iesus Christ concludes hence would not be firme enough For this is no good consequence The Gospell is preached therefore all beleeue for many resist it others openly scorne it and some are hypocrites The elect only who are chosen to eternall life become teachable to whom properly it belongs to be accounted in the number of Christ his true disciples The Gospell I grant is preached indifferentlie both to the elect castawaies but the elect only come to Christ because they are taught of God Hence let vs conclude then that the Prophet speakes in this place of them and of none other The maner how we become preâ—ious stones fit to serue Gods spirituall building By this we may see how and by what meanes wee are made liuing and pretious stones to serue in the building of the Lords spirituall temple to wit vvhen the Lord hath squared and polished vs by his holy spirit and to the outward preaching of his vvord ioines the inward power and efficacie of the same spirit And thus we are also taught how great the peruersitie of mans vnderstanding is in that it can not be bowed nor reformed vnlesse the Lord worke vpon the same mightily by the powerfull operation of his blessed spirit Our Prophet hath conioined these two maners of teaching together to wit both the inward and the outward For he calles those the children of the Church who are taught of the Lord if they be children then haue they bin conceiued in her womb and nurced vp in her lap first with milke afterward with strong meate 1. Cor. 3.2 Hebr. 5.12.13.14 vntill they grow vp and become perfect men in Christ Iesus as Paul speakes Ephes 4.13 The outward ministrie of the word then is required if we will be his disciples Whence it appeares how absurd and blockish the rauing of those fantasticall spirits is who peruert this testimonie to ouerthrow the preaching of the word and the ministrie of the Church For children of the Church can they not be Anabaptisticall reuelations taxed vnlesse they will be nourished vp in her lap Let them goe then with their secret reuelations for the holy Ghost teacheth none but such as submit themselues vnder the Churches ministrie Well may such be the disciples and children of Satan but not of God seeing they contemne the order which hee hath established For these two points to wit the children of the Church and the schollers of God are so lincked together that those who refuse to be taught of the Church shall neuer be Gods disciples Whosoeuer refuseth to be taught of the Church shal neuer be Gods disciple I grant they must be aptly distinguished euen as Isaiah also doth lest that be attributed to men which only belongs to the power of the holy Ghost And yet they must be so lincked one to the other that we must know that in this worke God will serue his turne by man Moreouer by this verse we are taught that Gods calling works with efficacie in his elect S. Augustine S. Augustine hath prudentlie pondered this place and very fitlie applies it against the Pellagians Pellagians hereâ—iques who extolled mans free will against the free grace of God These Heretiks I grant seemed to attribute somewhat vnto Gods grace but in such sort that they left it to the free will of man either to chuse or refuse which our Papists do at this day The Papists become Pellagians who affirme that euery one may reiect or receiue this grace But all saith S. Augustine shall be taught of God His disciples therefore are taught with efficacie and follow his calling Ioh. 10.27 He also alledgeth that sixth of Iohn by vs cited before whence it manifestly appeares that it proceeds not from any free election that man hath in himselfe to be able to bow his will which way him listeth We are also to note hence what account the Lord makes of his doctrine whereby he fits vs for this building to the end we may be Pearles Saphires and Carbuncles For those that goe about to erect a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God Those that will build a Church without the preaching of the word shall rather build a Stie for Hogs then a Church for God By this also we may learne what to iudge of that infolded faith wherof the Papists tattle so much for thus they would make men to differ in nothing from brute beasts that so they might play the Merchants with them openly without controle But I trow if we be taught of God it is no reason we should resemble vnreasonable beasts It may be demanded Quest whether the Patriarks Prophets and other of the faithfull vvere taught of God vnder the law or no Ans Certainely they were But our
which God beares vs To the commendation of Gods mercifull nature he addes a promise that our faith might be the more surely setled he again placeth promises in the middle that so being grounded vpon them we might be assured to passe safe and sound through all dangers For it would serue to little purpose that one should describe vnto 〈◊〉 the nature of God or informe vs of his secret counsell if therewithall wee were not brought to the word wherein the same is manifested but God speakes plainely and familiarly vnto vs so as we haue no neede to enquire further We must therefore come to the word which plainely opens his will vnto vs if so be we wil containe all our senses within the bounds of it for otherwise we shall alwaies remain◠in suspence and doubt what shall become of vs though the Lord should tell vs an hundred times that he resembles men nothing at all And yet men if they would confesse the truth do desire to be certaine of their saluation and to know what should befall them afterward We are therefore to obserue this order well which the Prophet heere keepes And thus Moses brought the people to the knowledge of the word saying Aske not who shall ascend vp into heauen or who shall descend into the deepe for the word is neere thee in thy mouth and in thine heart Deut. 30.12 and this is the word of faith saith Paul Rom. 10.10 which we preach Now the Prophet borrowes a similitude here from a thing ordinarie amongst vs and it is exceeding fit for his purpose for if wee see so great efficacie in the raine which waters and fattens the earth much more will the Lord manifest his power in his word for the raine vanisheth and is subiect to corrupiton but the word is immortall immutable and incorruptible and cannot consume away as the raine doth But that we may the better vnderstand the Prophets words wee are to search out his drift Men doubt whether God will accomplish that which hee hath promised in his word for wee thinke his word hangs in the ayre without any effect but by the very order of nature hee shewes how detestable this opinion is For it is too absurd a thing to attribute lesse to the word then to an insensible creature and therefore hee teacheth that the vvord is neuer vvithout his effect Some vnderstand it as if the preaching of the Gospell were neuer in vaine but that it alwaies brings forth some fruit Which I grant to be a truth for the Lord workes by his Spirit giues increase 1. Cor. 3.7 that the labour of his Ministers may not be in vaine But the Prophet meant another matter namely that God casts not the seede of his word vpon the ground without effect neither scatters hee his promises in the ayre but we shall gather the fruit thereof if so be wee resist him not by our owne incredulitie Now hee mentions two effects of the raine which makes the earth fruitfull by falling vpon it First that men may thereby haue plentie of food to sustaine them secondly seed to sow the benefit whereof is to be reaped the yeere following If then Gods power bee so great in things transitorie how much more effectuall may wee thinke his word is Vers 11. So shall my word bee that goeth out of my mouth it shall not returne vnto me void but it shall accomplish that which I will and it shall prosper in the thing whereto I sent it God speakes to vs by men THe vvord goes so out of Gods mouth that it also goes forth of the mouthes of men for God speakes not from heauen but vseth men as his instruments to declare his will by their ministrie But the authoritie of the promises is better confirmed vnto vs when we◠heare that they proceede out of the sacred mouth of God Although then that hee vse witnesses on earth yet hee testifies that whatsoeuer they shall promise in his name shall bee ratified and confirmed afterwards before him And that he might the better ingraue in mens mindes the power and efficacie of preaching he aduertiseth vs that hee scattereth not this precious seede at randon but hath ordained it to a certaine end in regard whereof no man is to doubt of the effect For there is nothing whereunto men are more inclined then to iudge of God according to their owne fantasies that so they may reiect his word It was needfull therefore tha◠this doctrine should bee often repeated and beaten into our heads that wee might know how God will surely performe that which he hath once said As oft then as wee heare of Gods promises let vs consider what his meaning is in them as when hee promiseth free remission of sinnes We must haue an eye to Gods intention in his promises let vs assure our selues of reconciliation through Christ But as the word of God is powerfull to saue the faithfull so hath it also his efficacie to condemne the wicked which Iesus Christ himselfe affirmes Iohn 12.48 The word which I haue spoken that shall iudge in the last day Vers 12. Therefore shall yee goe out with ioy and bee led forth with peace the mountaines and the hilles shall breake forth before you into ioy and all the trees of the field shall clappe their hands NOw the Prophet concludes the argument of this Chapter The conclusion in this and the verse following for that which he hath spoken touching Gods mercy tended to assure the Iews that God would deliuer them Now he applies his discourse touching Gods infinite goodnesse to his purpose and shews that his thoughts are nothing like to the thoughts of men Take a paterne heere then of a right order of teaching namely A right form of teaching when we apply generall doctrines to the present vse Lastly Isaiah speakes of the peoples restitution which depended vpon the free mercy of God By mountaines and hilles he signifies that all stumbling blocks which should lie in the way should notwithstāding serue to aid those that should returne vnto Ierusalem These are similitudes then whereby hee shewes that all creatures are at Gods becke and are ready to imploy themselues to set forward his worke yea and reioice to doe it He alludes to the deliuerance out of Egypt All creatures at Gods becke according to the custome of the Prophets for so it is written in Psal 114. The mountaines leaped like Rammes and the hils as lambes What ailed thee O sea that thou fleddest backe O Iordan why wast thou turned backe For in regard that the restauration of the church is as it were a renuing of the whole world it is said that heauen and earth are changed as if they had quite altered their ordinarie course All this depended vpon the former prophecies by which they had a promise touching their returne Vers 13. For thornes there shall grow firre trees for nettles shall grow the mirrhe tree and it shall bee
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
or flesh of men to wit because he shall be nourished after the same maner that other little children be Now the Iewes had another maner of nourishing their children then we haue for they vsed hony which we commonlie vse not and they retaine this fashion among them yet to this day so as they cause the Infant new borne to taste of butter and hony before they giue it suck Till he know That is to say till he be come to those yeeres wherein he can discerne euill from good and as we commonlie say till he be of discretion for the letter Lamed signifies the time and terme namely how long he shall be nourished after the maner of children and this serues to proue his humane nature so much the more By knowledge hee meanes that vnderstanding and iudgement which comes after Infancie is past Whereby we see how farre it pleased the sonne of God to abase himselfe for our sakes that he would not only be fed with ordinarie foode but was also content to be depriued of vnderstanding for a time and to susteine all our infirmities according to his humane nature Heb. 2.15 for this can not appertaine to the diuine nature S. Luke speakes of this time of Christes ignorance when he saith he profited in wisdome and in stature and in fauour with God and men Luk. 3.35 If S. Luke had said simplie that Christ profited one might haue replied that was in regard of men but he expresly addes toward God It was needfull that he should be like to all other little children for a time that hee might be destitute of vnderstanding as touching his humanitie Vers 16. * Or Truely For before the Child shall haue knowledge to eschue the euill and to choose the good the land that thou abhorrest shall be forsaken of both her kings MAny are heere deceiued when they will conioine this present sentence with the former as if it were spoken of the same child and so make it an exposition of the former as if the particle Ci were rationall But if we more narrowlie wey the Prophets meaning it will sufficientlie appeare that hauing left the generall doctrine from which hee had made some digression he now returnes to the matter againe for hauing grounded the hope of Ierusalems deliuerance vpon the promised Messiah now he teacheth how it shall be deliuered I expound not this verse then of Christ but of all children in generall and herein I differ in opinion from all others which thinke it should be spoken here of some certaine child But for mine owne part I take the word Hannar generallie so as the letter He should be added for the better vnderstanding rather to shew the age then some speciall child as we commonlie say The child adding this article The for the clearer vnderstanding of the matter which also is very vsuall in the Scripture Now if the word the had marked out some particular child he would rather haue said this child as in other places Neither is it likely that this promise touching the ruin of the kingdomes of Syria and Samaria which followed not long after should be deferred fiue hundred yeeres that is to the comming of Christ we know this were too great an absurditie The sense then is Before the children which shall be borne heereafter shall know to discerne euill from good the land which thou abhorrest shall be forsaken By land I vnderstand the land of Israel Syria for although they were two Countries yet notwithstanding they were esteemed but one by reason of the couenant which the two kings had made one with another Some take the land for Iudea but that can not agree because of the relatiue that followes Now it is easie to gather from the holie historie that these things came so to passe according as they are heere written For after Ahaz had called the Assyrians to help him Rezin was slaine by them 2. King 16.9 Pekah king of Israel died soone after that is to wit in the twelfth yeere of king Ahaz and Hoshea the sonne of Ela reigned in his stead 2. King 17.1 2. King 15.30 Before the children then which should be borne soone after should come to yeeres of discretion both the kingdomes were destitute of both their kings because Rezin and Pekah died before that time The word indeed is directed to Ahaz and to the end he might be the more reuiued God promiseth him to take vengeance of his enemies yet only to the end he might be left the more without excuse As touching the words it is said that king Ahaz abhorred or detested the land of Syria and Israel because from thence he was assailed God promiseth then that these kings shall quicklie perish Some turne the word Mipne Because and I confesse it is often taken in this sense but I expound it more simplie heere as if he should say the land shall be forsaken and left destitute of the presence of her two kings so as they shall appeare therein no more And by these words of the Prophet it sufficiētlie appeares that these things are to be vnderstood of both kingdomes Vers 17. The Lord shall bring vpon thee and vpon thy people and vpon thy fathers house the dayes that haue not come from the day that Ephraim departed frō Iudah euen the king of Ashur HEre the Prophet on the other side threatens this wicked hypocrite who seemed afraid forsooth to tempt God and yet in the meane while sought help frō those whom God had forbidden him to meddle withall Exod. 23.32 To the end then he should not lift vp his crest too high in regard of this promise heere made vnto him he denounceth his destruction and testifies that the help which he expected to wit from the Assyrians See 2. King 16.7 and 2. Chro. 28.16 should be altogether for his ouerthrow As if he should say Thou promisest thy selfe wonders from the king of Ashur and thinkest that he will stick close to thee because that against the commandement of God thou hast made a league and peace with him but thou shalt shortlie feele what commoditie will then redound vnto thee by tempting of the Lord. Thou mightest haue rested quietlie at home and so would God haue been mercifull vnto thee but thou louedst rather to haue help of Ashur well thou shalt learne by experience that their crueltie shall farre exceed the crueltie of all other enemies This speech of the Prophet then sutes very well with the former for he presseth the disloyaltie and vnthankfulnes of the king the more neere who in reiecting both the word of God and the signe had made himselfe vtterlie vnworthie of any promise at all Also because that as soone as hypocrites haue escaped any feare or danger they turne by and by to their old bias againe he affirmes that the Iewes can by no meanes escape but they must be chastised according as they had well deserued For this cause he saith expresly that
the house of Dauid which by a speciall priuiledge ought to be exempted shall be wrapped euen vnder the like calamities For God so moderates his iudgemēts that whilest he spares his Church and prouides for the safetie thereof he yet in the end causeth the wicked who are mingled with the good to feele the rigor of his vengeance From the day that Ephraim 1. Kin. 12.16 The Scripture vseth this phrase of speech when it notes out say when a thing is sold extremely vnderfoote There is no field so barren and vnfruitefull that is not worth more if so bee a man bee able to husband it as they doe when a land is well peopled Hee addes the reason of the changing of the price whereby it appeares that he speakes of a wast and destruction There shall be no labourers saith he because of the bushes and briars which we see comes to passe in an extreme calamitie I thinke also that the letter Lamed which some haue expressed by the word To signifies Because For the enemies hauing pilled and made hauock of all and no husbandmen nor vinedressers being left the best husbanded places must of necessitie be couered with thick bushes and brambles His meaning is therefore that there shall be so few inhabitants that scarcely one should be found that would bestow the least piece of siluer to buy the fairest Lordships Vers 24. With arrowes and with bow shall one come thither because all the land shall be briars and thornes THe verb is in the singular number yet notwithstanding we may expound it by the plurall to wit that the Archers shall goe through Iudea Some thinke Isaiah speakes of Bowes and arrowes because the enemies should be so fearefull to behold that no man should dare to approch neere his possessions without armour But I thinke it more probable that men shall go a hunting where the land was well manured and dressed before because there should be caues and dennes for wilde beasts Now this is a miserable change to wit when fields which in times past were husbanded and fruitfull are conuerted into forests and bushes And therefore by bowes and arrowes in this place I vnderstand hunting and the sense is that the Farmers shall not come neere their Vineyards but the hunters and that they shall not meddle either with planting or pruning of vines there but others shall hunt wilde beasts in those places So that for conclusion he notes nothing else but an vtter desolation by meanes whereof the whole land shall be turned topsie turuie Vers 25. But on all the mountaines which shall be digged with the mattock there * Or there shall be no feare shall not come thither the feare of briars and thornes but they shall be for the sending out of Bullocks and for the treading of sheepe IT seemes heere that the Prophet contradicts himselfe for hitherunto he hath spoken of the consumption of the land but now when he saith that oxen shall feed in the places where were thornes and briars he describes as it were a new estate This hath caused some to applie these words to the consolation of the people But the Prophets meaning is nothing lesse because hee declares that the mountaines which were farre remote from the places where men dwelt and whither men went with great difficultie should be now fit pasture for Cattell by reason of the multitude of folks which should retire thither And because euery one would flee to the mountaines which in former times were desert and inaccessible they should not feare to be scratched with thornes because there should bee inhabitants enow to suppresse them Now this is a miserable thing when men can no otherwise escape from death but by running amongst the thornes and brambles His meaning is then that men shall seeke shelter and habitation in the mountaines which were desert and vnhabited because there shall be no roome left for safetie in the plaine And thus hee portraites out the ruinous and pitifull estate of all the countrie namely such an horrible destruction that the face of the land shall be vtterly changed from that it was before When the Prophet foretold these things to King Ahaz no doubt but hee contemned them For this wicked King resting vpon his forces and vpon the league with the Assyrians staied himselfe thereupon and setled himselfe againe vpon his lees as soone as the siege which threatned the Citie was raised and gone But Isaiah notwithstanding ceased not constantly to discharge his dutie shewing still that there was no succour but in God testifying to this wicked hypocrite also that his ruine would come from that place whence he looked for safetie and deliuerance THE VIII CHAPTER Vers 1. Moreouer the Lord said vnto mee Take thee a great roll and write in it with a * Or a common stile mans pen Make speede to the spoile haste to the pray THis Prophecie containes no new matter but is a cōfirmation of the former wherin Isaiah had prophecied the destruction of the two kingdomes of Israel and Syria which was at hand Hee had also foretold that both Countries should lose their Kings before the children which should be borne soone after were able to discerne betweene good and euill that is to say before they should bee of discretion But because the wicked take no warning by any threatnings it was needefull that this prophecie should bee repeated and confirmed by some signe First that he might awaken the people God commandeth this Prophecie to bee published and written to the end all might take knowledge of it We haue said heretofore See the end of the Preface before this Prophecie that the Prophets were wont after they had receiued commandement to publish any thing to the people to comprehend the summe of it in few wordes and then fixed it to the gates of the Temple as we may gather from the booke of Habacuk Hab. 2.2 wherewith if wee conferre this place the thing shall bee manifest enough But here is a more particular thing for hee not onely commands the prophecie to bee written but hee requireth a great and large roll to the end it might bee read a farre off For by how much smaller the letter is so much the more difficult and obscure it is to reade Heereunto appertaines that which immediately followeth touching the Stile of a common person The word Enosh is taken for a man of any trade to the end all yea the simplest ideots might reade that which should be written Make haste This short and cutted manner of speech hath much more vehemencie in it then if hee had stood to dilate the matter at large For euery one was able to carry home foure words to his house and in them to take knowledge of the swiftnesse of Gods wrath as also to bee the more neere and in good earnest touched with his iudgement no lesse then if hee had felt it with his finger Lastly the Lord would not striue with words because
to know that this was done by his commandement For some might obiect Obiect How can it be that the nations who now proudly resist God should come to yeeld him obedience He answers Ans Because the Lord will proclaime your returne in such wise that they shall vnderstand how you must be restored by his commandement But as touching that he addes Tell the daughter of Zion it properly appertaines to the Prophets and Ministers of the word to whom the Lord giues this charge to promise saluation and deliuerance vnto his Church Hence wee gather that these promises ought not to be restrained to one particular time Doctrine but must bee extended euen to all ages till the second appearing of Christ For if wee beginne at the returne out of Babylon into Iudea wee must passe along still to the comming of Christ because then this prophecie was truly fulfilled and the end of the deliuerance came because the Sauiour then appeared when the grace of God was published by the Gospell In a word he affirmes that Gods voice shall one day sound from the East to the West and shall not be vnderstood of one people onely but of all Now this voice is Behold thy Sauiour commeth which we know is the proper voice of the Gospell He therefore inioines the Teachers of the Church to raise vp the hearts of the faithfull vvith the comming of the Lord though vnto the people it seemed a thing far remote But this promise belongs chiefly to Christes kingdome who fully and perfectly did accomplish these things for he indeed shewed himselfe to be the sauiour of the vvorld as we haue seene heretofore in Chap. 40.10 And lest any scruple might remaine he furnisheth the Lord with power when he shall appeare as it is in that very place which we before alleaged for hee vseth the very same words there which are heere mentioned as if he meant to shew that as soon as it should please God to stretch forth his hand the effect will in a moment appeare for whilest he either ceaseth or deferres flesh and blood esteemes him idle Wee also see that many fantasticall spirits forge I know not what diuinitie as if they meant to paint out a dead image The Prophet therefore very aptly addes the vvorke and reward before God to shew that he is the iust Iudge of the world in the time of neede Vers 12. And they shall call them the holy people the redeemed of the Lord and thou shalt be named a Citie sought out and not forsaken HE sets forth the benefit of the Lords comming The fruit of the Lords comming namely that in shewing how his elect are as deare vnto him as his owne heritage he will make it knowne to all the world that the couenant of Adoption by him contracted with Abraham is not in vaine for this cause he calles them the holy people in regard the Lord had separated and consecrated them vnto himselfe for though he gouerned all the nations of the world yet he vouchsafed to chuse the posteritie of Abraham to haue a speciall care thereof And in this sense God meant to say that his people shal be holy when he shall appeare their sauiour and redeemer And as the people are called prophane when they be plunged in their dregs being afflicted and vexed by the scoffings of the wicked so on the contrarie they are said to be holy when the Lord shewes himselfe by effects to be the God of their saluation which came to passe in their wonderfull deliuerance for then God shewed indeed that he remembred his holy couenant touching his heritage which he had as mans reason deemed vtterly reiected and cast off For in these words sought out and not forsaken we must note the opposition betweene the time wherein the Lord sued out this diuorce against his people and that wherein he reconciled those againe vnto himselfe vvhom he had put away THE LXIII CHAPTER Vers 1. Who is this that commeth from Edom with red garments from Bozrah he is glorious in his apparrell and walketh in his great strength I speake in righteousnes and am mightie to saue A preuention of a dangerous temptation THE expositors Christian haue misinterpreted this place as if that which is heere said should appertaine vnto Christ seeing the Prophet speakes simplie of God himselfe and thus they haue made a Iesus died all ouer vvith red in regard he was thorowly bathed in his owne blood which he shed vpon the Crosse But the Prophet had no such meaning at all The true and plaine sense is That the Lord presents himselfe here clothed vvith red garments before the people to aduertise all that he vvould maintaine the cause of his chosen The naturall meaning of this verse and be auenged on their enemies For whilest the people of God were pressed with infinite miseries and that the Idumeans with the rest of their aduersaries who were as it seemed out of all danger ouerflowed in all excesse of riot it might dangerouslie tempt the Iewes to thinke either that these things were guided by fortune or that God made light account of his children or that at least he chastised them with ouer great seueritie So then if God corrected the Iewes because of the contempt of his name and religion how much more were the Jdumeans and other enemies to bee roughlie dealt withall being the sworne enemies thereof The Prophet meetes with this so cumbersome a temptation by bringing in God the auenger Psal 94.1 returning from the slaughter of the Edomites as if hee had been stained all ouer vvith their blood The force of interrogations Now this description is liuely and full of efficacie when hee saith Who is this For such an interrogation rauisheth the minds of the hearers into an admiration and affects them more then if it had been vttered in plaine termes The Prophet did the rather vse it that hee might thereby awaken the Iewes who were become drâ—uzie and besotted We know that the Idumeans were somewhat akin to the Iewes in regard they were descended from the same ancestors with them For they were thus called of Esau who was also called Edom Gen. 36.1 These hauing corrupted the pure worship of God See Obad. 10.11 though they had the same marke of circumcision notwithstanding persecuted the Iewes most despitefully And besides they exasperated the rage of other enemies against the Iewes manifesting to all what great pleasure they tooke in the ruine of this poore people as it appeares by their egging on of the Babylonians Remember O Lord saith the Church Psalm 137.7 the children of Edom who in the day of Ierusalems ruine said downe with it downe with it euen to the ground Thus then the Prophet denounceth that the Edomits shall also keepe their turne in being iudged according to their deserts that none might otherwise think but they should surely bee punished for the barbarous crueltie by them exercised against their brethren For the Lord wil
so auenge himselfe of the wicked and enemies of the Church that hee will thereby shew what care hee hath ouer her Now howsoeuer blood doth vsuallie spot and staine him that vanquisheth yet Jsaiah affirmes that God shall bee glorious in his apparell after he hath made hauocke of his enemies As in chap. 34.6 we haue seene that the slaughter of the wicked there was compared to the sacrifices in regard Gods glorie shined therein For what garment could hee put on more glorious then his iustice Therefore that he might speake honourablie of Gods iust reuengings hee shewes that the blood wherewith he is besprinckled by the slaughter of these desperate wicked ones is glorious and excellent As if hee had said Thinke not that God resembles any common person for though hee bee died ouer with blood yet shall not this hinder but that his Maiestie and glorie shall shine therein The Iewish expositors take the word vvalking diuerslie for some among them referre it to the people whom the Lord should bring backe from the captiuitie others to the nations whom the Lord would transport into other countries notwithstanding they then seemed to haue a setled habitation But I thinke it will better sute to the scope of the Prophets text if we take it absolutelie The Prophet then describes the glorious vvalking of God and his noble presence by which he will manifest his admirable power I am that speake The certenty of the prophesies noted The Lord himselfe answers which carries much more maiestie with it then if the Prophet had spoken in his owne person And herein he brings the faithful to the former prophesies to enforme them that not only Gods righteousnesse and goodnesse but also his faithfulnesse should appeare in these iudgements As if he should say Now you see the accomplishment of that which hitherunto I haue declared vnto you by my seruants For this effect of my promises plainely demonstrates that I am true of my word and that I speake from my heart without faining so as I will not by any meanes disappoint your expectations Now the vision of it selfe had not beene forcible enough vnlesse the Iewes had therewithall bin put in mind of the things they had heard of before Seeing the end thereof was to settle their hearts vpon the saluation of God hee therewithall attributes vnto himselfe an extraordinarie power and might to saue Vers 2. Wherefore is thine apparell red and thy garments like him that treadeth in the wine presse HE prosecutes the same argument The former argument still prosecuted But because the bare recitall would not haue been of sufficient weight therefore he doth not at once manifest from whence this red colour in Gods garments did proceede but rather continues his Interrogation still that he might the better rouze vp their spirits to the consideration of so rare vnwonted a thing For his meaning is to say that this sprinkling with blood is a matter extraordinarie and not seene before And therefore the similitude of the presser of grapes sutes very well For Bozrah Vers 1. which hee mentioned in the first verse was situated in a countrie of vines as if he would haue said the grape gatherings shal be much differing frō the old wont for blood in stead of the iuice of grapes shall now bee squezed out Vers 3. I haue trodden the wine-presse alone and of all the people there was none with mee for I will tread them in mine anger and tread them vnder foot in my wrath and their blood shall bee sprinkled vpon my garments and I will staine all my raiment NOw the Prophet expounds the vision The vision expounded and shewes wherefore the Lord is thus died with blood Verse 1. namely because he must be auenged on the Idumeans and other enemies who haue vsed his people very inhumanely It should bee a thing ridiculous to referre this verse vnto Christ in regard he hath redeemed vs without the helpe of any man for the Prophets meaning is that the Lord will so punish the Idumeans that he shall stand in need of no mans helpe because himselfe will bee strong enough to roote them out Ans For the Iewes might obiect Obiect that the Idumeans were mightie that no warre was made vpon them but that they florished and liued at their ease But the Lord shewes that this shall not hinder him from smiting them when him listeth I grant he vsed mens helpe when hee auenged himselfe of the Idumeans but yet in such wise that it was apparant to all how the whole action was managed by his owne hand neither could any thing therein be ascribed either to the counsels or forces of men For they were surprized with a sudden and vnexpected destruction in respect whereof the people could not doubt but that God only was the author thereof seeing they had been so often aduertised of it before Where he saith And of all the people there vvas not one vvith him it is to shew that howsoeuer some should be raised vp to bring destruction vpon Edom yet Gods worke therein should be separate from theirs For the infidell enemies neuer dreamed of auenging the vniust cruelties of the Idumeans The Lord would then that his iudgement should shine and be considered of in the clattering of the harnesse and weapons and in these violent moouings I vvill goe vpon them For mine owne part I willingly retaine the future tence in regard the Prophet speakes of things to come and not yet accomplished For the Idumeans were to bee seuerelie punished for their crueltie though for the present they were at their case and in great tranquillity Wee haue alreadie in part touched the cause why the Prophet hath vsed the simililitude of a bloodie presser which is both a hideous and wofull sight yet therewithall he addes that the punishments and vengeances of God against his enemies are properly his owne as if himselfe had gathered them together when he shall either consume or scatter them Euen as in Chap. 34.6 such an execution is called a solemne sacrifice to teach vs that wee are no lesse to glorifie God when hee executes his iudgements then when hee manifests the tokens of his mercie In the meane while hee expresseth his singular loue towards the Iewes seeing for their sakes he vouchsafeth to sprinkle himselfe with the blood of his enemies so farre that hee vseth the verbe to staine or to defile In my vvrath The Prophet shewes that this alone sufficeth for the destruction of the Idumeans namelie that the Lord is angrie with them As if he should say No man shall be able to deliuer them when God shal haue to doe with them Hence we are to gather that mens ruine proceedes from no other cause but Gods vvrath as on the contrarie our saluation depends wholly vpon his meere grace To conclude Mens ruine proceedes from Gods wrath the Lord meant here to testifie that the Idumeans should not escape vnpunished seeing they