cannot inioy their goods with a good conscience 65. 13 A good conscience how necessary 58. 4 A quiet conscience onely proper to Gods children 32. 18 A wicked mans conscience neuer quiet 65. 13 Peace of conscience a fruit of the Gospell 2. 4 An euill conscience alwaies flees Gods presence 31. 2. Alwaies vnquiet 32. 18 How sleepie consciences must be awakened 58. 1. 8. 13 The conscience of Papists 32. 18 An euill conscience discouers it selfe in the countenance 2. 11. and 3. 9 A generall consent a shrewed temptation 8. 11 Consolation for the faithfull 1. 25. 28. 4 2. 5. 17. 6. 13. 7. 4. 19. 8. 10. 17. 9. 1. 10. 5. 12. 22. 24. 26 11. 1. 12. 3. 14. 14. 24. 28. 32. 15. 9. and 16. 14 17. 61. â— 14. 18. 4 5. 19 18. 21. 1. 15. 16. 22. 11. 23. 17. 24 13. 14. 22 23. 25. 10. 26. 12. 13 21. 27. 4 28. 16. 25. 29. 21 22. and 30. 19. 21. 29. 31. 9. 32. 15. 33. 5. 35. 5. 37. 26. 40. 1. 8. 29. 41 8. 9 10. 14. 43. 1. 14. 25. 44. 2. 48. 11. 49. 24. 50. 10. 51. 1. 17. 21. 52 9. 54 11. 55 6. 57. 15. 59 15. 63 4. 7 65. 8. 66. 2 5. Consolations for the poore 10. 2 Consolations added to threatnings 4. 2 5. 17. 27. 6 A consolation for good Princes 22. 23 To whom consolation belongs 40. 7 Whence it is to be drawne 37. 2. and 40. 8 and 50. 4. 11. and 51. 8. 16. 52. 9. and 57. 18. and 66. 11 Conspiracie taken in good part 8. 12 Conspiracie of the Papists 44 11 Constancie of the faithfull 8. 12. 56. 2 Constancie of Pastors 8. 16. and 29. 21 and 50. 7 The constancie of Isaiah 8. 18. and 30. 8. and 39. 3. 5 Contempt of Gods word the perfection of all euill 5. 24 Contentment consists not in abundance 65. 13 Continencie a rare gift 19. 21 God lookes that our conuersation should answere our vocation 63. 8. and 43. 21 Conuersion of the Egyptians to God 19. 19. 21 Conuersion a kind of resurrection 19. 22 What men are without conuersion 65 25 No saluation without conuersion 59. 20 The conuerted ought to labour the conuersion of others 2. 3 Conuersion of the heart and change of the life must goe together 55. 7 Conuersion what 19. 13. and 28. 16 How corne and wine is said to be ours 62. 9 Corrections benefit vs nothing vnlesse God touch our hearts by his holy Spirit inwardly 1. 25 A signe of desperate malice not to benefit by corrections 9. 13 When God begins to correct he makes not an end by and by 1. 7 Necessitie of Corrections 25. 3 God corrects in measure 27. 8. and 64. 9 Couenant of God cannot be disanulled 7. 14. and 19. 25. and 24. 5. and 45. 25. and 55. 4. and 59. 20. and 65. 1. Couenant of God free 55. 3. and 61. 9. and 64. 7. Couetousnesse condemned 1. 23. and 5. 8. 23. and 33. 15. and 57. 17. Cursed of God 5. 10 Exceeding hurtfull in Iudges 1. 23 God will create Ierusalem a reioicing 65. 18 God creates new heauens and a new earth 65. 17. and 66. 22 The end of our creation 29. 23 Creation taken for regeneration 17. 7. and 19. 25. and 27. 11. and 37. 26. and 43. 1. 15. 21. and 44. 2. 21. 24. and 51. 13. and 54. 5 and 64. 9. and 66. 22. God the creator of all 37 15 In what sense God is called the creator of Israel 43. 15 The confusions which are among the creatures the fruits of our sinnes 65. 25 All the creatures are vnder Gods command 11. 15 All creatures are ready armed against the wicked 13. 10 The creatures grone in regard of our offences 65 17 If insensible creatures bee moued at Gods voice much more we 6. 4 All creatures at Gods becke 55. 12 Many depart from Christ because of the crosse 53. 5 Christs gouernment laid on his shoulder fained to be his crosse 9. 6 Signe of the Crosse 66. 19 Crueltie alwaies ioined with impietie 51. 23 Crueltie of the Assyrians 30. 31 Of the Babylonians 13. 11 Of the Medes 17. 17 Of Babylons King 14. 17 Of the Moabites 15. 1. 16. 3 Of Satan 49. 24. and 59. 17. and 66. 3 Of Sennacherib 33. 7 Cup of wrath taken in a double sense 51. 17 Curiositie ought to be auoided 9. 4 Cyrus called of God and how 48. 15 Named a long time before he was borne 44. 28 In what sense he is said to obey God 41. 25 Gods hired souldier 43. 14 How said to be fauoured of God 44. 14 Why called anointed 45. 1 How he builded Ierusalem 45. 13 Very vicious 48. 15 Whether he became a conuert 45. 1 His prosperitie proceeded from God 48. 15 D DAmascus a capitall Citie of Syria 7. 8 The ruine of Damascus 17. 1 Darius the seruant of God 21. 9 Darius signifies a lion 21. 7. 8 Darius an herauld of Gods iudgement 21. 9 Darknesse taken for affliction 8. 21. 50. 10. 18. and 58. 10. and 59. 9. Dauid a figure of Christ 37. 35. 55. 3. 4 Why Dauid called Gods seruant before hee was borne 44. 1 Why Dauids name is sometimes put for Christ 2. 4 Citie and house of Dauid what it is 7. 2. and 22. 9 Daies of a tree what 65. 21 In what sense it is that daies will seeme yeeres 54. 8 What the day of the Lord signifies 13. 6 Day put for time prefixt 22. 5 Why the day of the Lord is called terrible 13. 9 The Iewes began their day at Sun setting 30. 29 Death of Christ the cause and fountaine of life 53. 8 Fruit of Christs death 53. 5. 11 Death often noted out by the word Graue 53. 9 In what sense it is said the dead sing the praises of God 38. 18 Whether the dead know our necessities 29. 22 Delicacie the ruine of the Roman Empire 2. 16 Deliuerance of the Church admirable and Gods proper worke 31. 8. 49. 7 Difference betweene the deliuerance out of Egypt and Babylon 52. 12 See Redemption Deafenesse of the Iewes proceeded from their rebellion 28. 12 Why God deferres to succour his people 33. 9 Demosthenes alleaged 47. 3 Denys the second how he became blind 28. 4 Denys the tyrant a contemner of religion and his impietie 36. 18 What a miserie it is to be depriued of the vse of holy things 48. 19 Deserts for medowes 63. 13 Desert taken for Chaldea 21. 1 When descriptions are necessarie 21. 3 Disloialtie of the Israelites 17. 9 Disloialtie of Senacherib 33. 8 Diuination condemned 19. 12. 44. 25 Papists will not haue their diuine seruice examined 44. 20 Complaints of Papists touching the abolishing of their diuine seruice 36. 10 Deuotion of Papists what 1. 14 Superstitious
nation and Ierusalem for the chiefe seate of the kingdome for hee separates not the citie from the kingdome but names it by way of excellencie as being the mother citie Euen as if a Prophet at this day should be sent to speake vnto the whole kingdome of France should name the citie of Paris as the chiefe of the kingdome And it was needefull that this should be done first to the end the Citizens of Ierusalem should not exempt themselues as though they were guiltlesse or rather as being dispenced withall from being vnder any checke in respect of the greatnes of their dignitie Secondly that by meanes hereof they might be preuented from sending the Prophet backe to the Commons and countrie people But they are deceiued who would haue Ierusalem to bee named a part because it was situated in the tribe of Benâ—â—min seeing the one halfe thereof which was subiect to the successors of Dauid is comprehended vnder this name of Iudah Vers 2. Heare O heauens and thou earth hearken for the Lord hath said I haue nourished and brought vp children but they haue * Or haue done wickedly against me rebelled against me ISaiah hath here imitated Moses for so it is the custome of all the Prophets to doe neither is it to be doubted but he alludes to that excellent song of Moses Deut. 32.1 in the very entrance whereof he cals heauen and earth to witnesse against the people I graunt that it is a terrible protestation for it is as much as if both of them should turne themselues to the dumbe elements voyde of sense because men had no eares to heare but were become vtterly benummed in all their senses Isaiah then speakes here as of a rare and prodigious thing which were euen enough to smite the very elements with astonishment though otherwise senselesse in themselues For what could be more horrible then to see the Israelites reiect the Lord from whom they had receiued so many benefits Those who by heauen vnderstand the Angels and by earth men doe too much lessen the force of these words and doe also take away that wherein the chiefest weight of the Prophets vehemencie lieth Now all the expositors almost doe finish the clause For the Lord hath spoken here As if the Prophet meant to say Seeing God hath opened his sacred mouth it stands all men in hand attentiuely to receiue his word And thus the sentence in appearance indeed is more full but the circumstance of the place requires another knitting together of the words namely tâ—â—t this word hearken bee referred not generally to what purpose one will but solely and onely to the next complaint And so the sense is thus Heare the complaint which God commenceth against you I haue nourished c. For he recounts such a monstrous thing as he is almost cast into a swound at the sight of it so as he is faine to call in all the insensible creatures contrarie to all order to be witnesses thereof I had rather then take these things in their proper signification because they doe better set forth the Prophets meaning And to the end that no man should wonder why he speakes thus to things without sense or reason experience it selfe not obscurely teacheth vs that the voyce of God is heard euen of the dumbe creatures yea and the very order of nature is nothing else but an obedience which is yeelded vnto him thorowout all the partes of the world to the end his soueraigne authoritie might shine in all places For the elements the heauens and the earth doe their duties and yeeld obedience to the commaundement which is prescribed them and that at the least becke which God maketh to them The earth bringeth foorth her fruits The Sunne the Moone and the Starres doe finish their courses The Sea passeth not beyong the limits which God hath appointed vnto it The heauens also doe turne about to their certaine spaces Finally in all things wee may obserue a wonderfull distinction although all these creatures be destitute of reason and vnderstanding But man who is indued therewith in whose eares and heart the voyce of the Lord so often sounds as if he were wholly senselesse mooueth not neither boweth he his necke to submit himselfe to the obedience of his God The dumbe and insensible creatures then shall beare witnes against such obstinate and rebellious persons to the end they may one day feele that this obtestation was not vsed in vaine I haue nourished Word for word it is I haue made them great But because he speaketh of children wee cannot turne it better then that I haue nourished or brought vp For the Latines in stead of nourishing say to bring vp children Yet hee by and by addes other benefits wherewithall hee had wonderfullie inriched them as if he should say I haue not onely performed the office of a good father in nourishing and sustaining you in this life but I haue also taken paines to exalt you to honour and dignitie For there was no kind of fauour or mercie which the Lord withheld from theÌ„ euen as if he meant wholly to emptie himselfe As hereafter in the fifth chapter he reprocheth them saying What could I haue done any more to my vineyard that I haue not done vnto it Why the Lord might very well haue said as much to all nations seeing hee nourished and bestowed many blessings vpon them but the Israelites were his speciall chosen people whom he had adopted before the rest of the world to himselfe and intreated them as his most deere children embracing and cherishing them with a speciall care euen as in his very bosome In a word he adorned and beautified them with all manner of good things Now to applie this to our time let vs consider whether our condition bee not like or rather much better than that of the Iewes in auncient times The adoption of God obliged them to the puritie of his seruice our bond or obligation is double namely because he hath not onely redeemed vs by the blood of Christ but because he who hath once vouchsafed to deliuer vs doth still call vs also to himselfe by the preaching of the Gospell and therein prefers vs farre before all those whom he hath yet left blinded in their ignorance If we acknowledge not these things of how much greater punishment shall we be worthie for by how much the more the grace of God hath been abundantly powred forth vpon vs of so much the more ingratitude shall we be conuinced before him But thâ—y â—aue râ—belled S. Iâ—â—ome translates it They haue despised me But it appeares sufficiently by other places that the Hebrew word Pashâ—ng expresseth yet somewhat more namely that they reuolted Gâ—d testifies then that he could not hold them vnder his obedience no not by all the benefits hee could bestow vpon them But that they turned away more and more estranged themselues no otherwise then the sonne who by leauing his fathers house shewes that hee is
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
time freely added new benefits to the former He vvill help thee Others supplie the relatiue Ci as if he had said Thy helper notwithstanding it seemes best to reade it apart and the sense had bin clearer if we had read it in the first person I vvill help thee but the difference is not great The summe of the whole comes to this If God haue regenerated vs he will surely help vs. that he which is the Creator of the people will be readie to succor them when the appointed time is come In which regard it is free for euery one to rest in the exposition he thinks best yet I had rather follow the plaine and the lesse constrained sense without supplying any thing The word Ioshurun is diuerslie expounded for some would deriue it of Iaschar which signifies To be vpright or To please others deriue it otherwise but I agree rather with those who translate Beloued deriuing it from the verb aboue mentioned Moses also hath giuen this title to the Israelites in his song Deut. 32.15 for howsoeuer some translate the Hebrue word there vpright as in this place yet the old translation agrees best which reades it My beloued is waxed fat Now our Prophet adornes his people with this name to the end that by the remembrance of benefits past they might conceiue good hope for the time to come A generall and perpetuall rule For the faithfull are to hold this as a generall and perpetuall rule that by mercies formerlie receiued they ought to expect no lesse fauors for hereafter otherwise we should sauour too much of ingratitude and should shew our selues not to rest at all in the promises which if they were soundly and deeply imprinted in our hearts would worke a setled peace and tranquillitie of spirit not to make vs idle but to chase away al inordinate feares and distrust For which cause he once againe repeates Feare not ô Iaakob whereunto also belongs that consolation of Christ Luk. 12.32 Feare not little flock for my Father takes pleasure in you and will giue you the Kingdome And questionlesse among so many dangers which threaten vs with death on euery side there is no remedie more soueraigne to appease our feares then this sentence A soueraigne remedie to appease our feares namely that God vouchsafeth so farre forth to fauour vs that we shall be euerlastinglie saued by him By the word Beloued then he giues them the better to vnderstand that their saluation depends vpon the grace and good will of God who reserues and attributes whollie to himselfe all that which is found praise-worthie in his people Vers 3. For I will powre water vpon the thirstie and floods vpon the dry grouÌ„d I will powre my spirit vpon thy seed and my blessing on thy buds HE continues on the same argument In the forme verse he promised them help here he describes the meanes and therewithall shewes wherein this promised help shall stand We must still keepe in mind therefore that these prophesies are to be referred to those wofull and dolefull times whereof mention hath bin made before to wit when all things were confused the people forsaken and all the promises of God seeming as if they had been of none effect the Prophet therefore meets with these doubts and compares the people to a drie and thirstie ground which hath no moysture left in it which similitude Dauid vseth Psal 141.6 to set forth his miserie Now howsoeuer they were ouerwhelmed with sorrowes and had lost all vigor yet lest their hearts should faint within them in these extremities they were to set these and the like sweete sentences before them And wee also are to haue our recourse to such promises as oft as dangers beset vs on euery side The vse for vs. so as we can see nothing but present death ready to swallow vs vp quick and by this meanes shall we remaine more then conquerors But it is required that we be such as haue a sense and feeling of our thirst and pouertie that so our fainting and parched soules may cheerefullie receiue refreshing from these floods By the word spirit he tels vs what is signified by vvaters and floods The spirit is also called vvater in Ezech. 36.25 but in a diuers sense For when Ezechiel attributes the name of vvaters to the holy Spirit he calles them pure vvaters hauing respect to the purgations vnder the Lawe Isaiah will afterwards likewise call the holy Spirit vvater but in another respect to wit in that it giues streÌ„gth and vigor to fainting soules by his secret and inward power But here the Prophets words haue a further extent for he not only speakes of the spirit of regeneration but there is an allusion to that generall vertue which it sheds into all the creatures whereof the Psalmist speakes Psal 104.30 When thou sendest forth thy spirit they are created This word Spiriâ— here not only signifies the spirit of regeneration but that generall vertue which it sheds into all the creatures and thou renuest the face of the earth Now as Dauid there in the first place shewes that all the parts of the world are reuiued by that secret power which God breathes into them so afterwards he attributes vnto the Lord a sufficient abilitie forthwith as soone as it pleaseth him to renue the whole frame of heauen and earth that it should not fall to ruine In the same sense doth our Prophet call vvater the sudden restauration of the Church as if he should say the restoring therof is in the hand of God as well as it rests in him by dewes or showers to fructifie barren parched grouÌ„ds Thus the Spirit is compared vnto vvater because without it all things would fade and wither with drouth he it is also that reuiues the world by a secret sprinkling of it with his power and redresseth the barrennes that proceeds of heate and drouth whereby the earth recouers a new face as it were which is yet further amplified by the word blessing added in the end of the verse Vers 4. And they shall grow as among the grasse and as the willowes by the riuers of waters This verse is an amplification of the former THere is nothing contained in this verse but that which I haue alleadged out of the hundreth and fourth Psalme to wit that when God sends forth his Spirit then the whole face of the earth is renued and the things which were before parched vp with heate shall beginne to wax greene and florishing euen as the hearbs sprout after they haue been watered by the dewes from heauen He amplifies his speech by these similitudes and shewes more plainly that it shall be no lesse difficult for God to repeople his Church a new which was barren and deformed in regard of the wofull estate in which shee was then to giue the earth power to bud and bring forth gâ—asse and hearbs Moreouer albeit hee speakes not properly heere of regeneration
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
mouth God speakes for wee ought to reiect all such as broach their owne inuentions albeit they shrowd themselues neuer so much with the title of Gods name But let vs a little see into the Prophets meaning For hauing shewed that mens consciences alwaies wauer till the Lord haue secured them it teacheth vs to hold this principle that it is God who speakes by his Prophets Acts 28.25 Heb. 1.1 for otherwise our consciences would remaine in doubtings and perplexities still There is also great weight in these words in that he recites the commandement of God for by the authoritie heereof he was hartened on to performe his office And haue kept thee in the shadow of mine hand Though this was said in Chap. 49.2 yet was it no needlesse repetition God will alwaies protect his Ministers For hence wee learne that God will vndoubtedly defend his Ministers at all times that so being vpheld by his succour he may fit them to passe thorow the pikes Now that we may be couered vvith this shadow two things are required First that wee be well assured that we publish nothing to the people but Gods word secondly that we doe this at Gods command for such as rashly intrude themselues may well crake of the title of teachers but to no purpose for they shall turne their backes when it comes to the triall indeed But if we haue the testimonie of a good conscience to witnesse with vs that we are called of God then may we resolue our selues assuredly of Gods aid and protection and that in the end we shall haue the victory The end of the ambassage is added that J may plant the heauens saith he that is to say that I may bring all things into their right order I grant this is diuersly expounded but the most natiue sense as I thinke is that heauen and earth are renewed by the doctrine of saluation because in Christ as Paul speakes all things both in heauen and earth are gathered together in one Eph. 1.10 For in regard that since the fall of the first man The world renued as it were by the the Gospell preached we see nothing heere but such horrible confusions as burthen the very insensible creatures and make them as it were to beare the punishment of our sinne Rom. 8.22 this disorder can no way be repaired but in Christ Seeing then that the whole face of the earth is disfigured by this wofull desolation it is not said without cause that the faithfull teachers doe renue the world euen as if God did cast heauen and earth into a new mould againe by their hand By this let vs take a taste of the grieuousnesse of sinne seeing such an horrible downefall hath succeeded in the nature of things It is said then that the heauens are planted and the earth set vpon her foundations when the Lord establisheth his Church by the ministerie of his word This he doth by the hands of the Ministers whom hee directs by his holy Spirit and defends them against all the furie and plots of their enemies that they may effectuallie accomplish the worke imposed vpon them Lastly he shewes that this ministerie tends to an higher end then to the visible forme of this world which suddenly vanisheth away to wit that hee will raise vp and nourish in the hearts of the faithfull the hope of the blessed life For the true restauration of the Church and of the world consists in this that the elect may be gathered into the vnitie of faith and that they all with one accord may aspire vnto God Verse 15. and in this verse Thou art my people seeing he so louingly allures them by these words I am thy God By this we may see what account God makes of his Church and the saluation thereof in that he not onelie preferres it aboue the whole world but shewes that the stabilitie of the world depends vpon it We are also to obserue what word it is which God will haue preached for in it we haue the rule of a godly life prescribed and besides it testifies vnto vs our adoption wherein especially consists our saluation Vers 17. Awake awake and stand vp O Ierusalem which hast drunke at the Lords hand the cup of his wrath thou hast drunke the dregs of the cup of trembling and wrung them out IN regard the Church was to sustaine and indure many afflictions the Prophet furnisheth her with consolation and meetes with a difficultie that might come betweene namely the enemies tyrannizing ouer the poore Iews when as in the meane while they felt no fruit of these promises His meaning is then that the Church should be restored and shall recouer her full strength though now she be afflicted and tossed vp and downe with diuers tempests And by the word awake then he raiseth her from death and as it were out of her graue As if he should say No ruin can be so wofull nor any desolations so horrible that can let God from effecting of this restauration Such a consolation doubtlesse was of singular vse for when sorrow hath seazed vpon our hearts wee by and by thinke that the promises belong nothing at all vnto vs. It is very needfull then that wee be often put in mind of this and may also haue it euer in our sight namely that it is God who speaks and thus calles not such as are in a florishing estate but those that are brought low yea and dead for these hee can awaken notwithstanding and raise vp by his word for this doctrine of saluation is not ordained for those that are in good plight but for the dead which haue lost all hope Which hast drunke c. The cup of vvrath is taken two waies for sometimes it is said that the Lord giues vs a cuppe of vvrath to drinke when hee smites vs with giddinesse and depriues vs of sense and this wee see often befalles men in their affliction Sometimes also it is taken simply for the bitter and smart blowes wherewith hee corrects his children in wrath in which sense this word ought to be taken in this place as it appeares because the relatiue His is thereunto added Neither doth this crosse that which is said to wit that the Church was amazed and drunke for this happened in regard the Lord chastised her so seuerely Now this is a similitude much vsed in the Scriptures by which the Lord calles his rod wherewith he corrects his children a drinke or potion diuided to euery one Notwithstanding when it speaks of the elect this word cup serues to set forth the measure which God keepes in his iudgements for he fauours his blow though hee chastiseth his people sharpelie See Chap. 27.8 Ier. 30.11 I take the word Taraela for anguish or trembling wherewith men are seazed when they feele themselues oppressed with grieuous afflictions Wee may also say they be drunke in regard they haue swallowed al that was in the cup so as their calamitie and
while wee are to note that wee must wait for all felicitie from God only who will not permit any of his to want any thing that appertaines to the blessed life Vers 15. And yee shall leaue your names as a curse vnto my chosen for the Lord God shall slay you and call his seruants by another name HE prosecuteth the same doctrine He prosecutes the same matter still and shewes that God in the end will separate the hypocrites from his true seruants Truely we are not to maruell that the Prophet insists thus long vpon this point for there is nothing more difficult to be beaten into the heads of hypocrites who being puffed vp with pride deceiue and beguile themselues Now he saith they shall leaue their name as a curse in regard that they held themselues to be the holy posteritie and that there was none vnder heauen but they worthie of that title To that also appartaines the verb To leaue as if he should say that their vaine arrogancie to which they were so much addicted should bee violently plucked away from them And therefore to the end they should beware how they pleased themselues in a temporall and transitory reioicing the Lord blunts the edge of this their ouerweening and saith they shall leaue their names as a curse to other seruants that he shall haue So as this example should be solemnly taken vp as a common prouerb A fearefull prouerbe God so curse thee as he hath done the Iewes Shall call by another name He refels the ouerweening of thi◠nation who thought God should haue no more people remaining if the children of Abraham were gone For he protests that hee will adopt vnto himselfe a new people and that hee is not so tied to the Iewes but hee will easilie finde out others whom hee will adorne with the name of his people Whereas some by the word other vnderstand the name of Christian it is too much constrained and it appeares by the circumstance of the place that the Prophet had another drift For in as much as the Iewes proudly bragged of the antiquitie of their name and thereupon grew insolent because God had of old elected them as if forsooth he could not bee without them therefore hee promiseth that the Lord vvill chuse and adopt another people And yet should they haue no cause giuen them thereby to accuse him either of inconstancie or variablenesse as if he had changed counsell Nay he will rather execute his decrees and iust iudgements against all those who vnder a false pretence of his name doe darken his glorie and corrupt all pietie Vers 16. Hee that shall blesse himselfe in the earth shall blesse himselfe in the true God and he that sweareth in the earth shall sweare by the true God for the former troubles are forgotten and shall surely hide themselues THe whole world is heere opposed to this litttle corner of Iudeah The whole world opposed to Iudeah where Gods seruice was in a manner included and shut vp But since God hath manifested himselfe vnto all he is not now serued in any particular region but in euery place alike Which Christ also himselfe teacheth in Iohn 4.21 saying The houre is come and now is when ye shall neither in this mountaine nor in Ierusalem worship the Father And Saint Paul wils that men in euery place doe lift vp pure hands vnto heauen without wrath or doubting 1. Tim. 2.8 He opposeth the word Earth heere then which signifies all the world vnto the land of Iudeah To blesse and sweare is taken for the whole seruice of God Swearing is one branch of this seruice as we haue seene in Chap. 19.18 and 48.1 For thereby we leaue all iudgement vnto God and acknowledge him the true witnesse of whatsoeuer is done or spoken We are said to blesse when we looke for all prosperitie frō his hand giue him thankes after we haue receiued the same In a word when we acknowledge that all benefits flow in vnto vs from his meere liberalitie By the true God That is to say by him vvho is faithfull in his promises and stedfast in his counsell Though I denie not but there may bee a close opposition vnderstood betweene the true God and the false gods of the Gentiles The troubles are forgotten and past This promise appertaines onely to the faithfull Gods meaning is that he will put an end to the anguishes afflictions that the Church might know her calamities should not indure for euer Now this promise began to take effect when the people returned from Babylon for howsoeuer they were troubled as well in the way as in their Country yet their afflictions were neuer so sharp but God kept a measure in them because at their returne home the reedifying of the Temple and the restoring of the politike estate asswaged the sorrow and cheered vp their hearts in good hope vntill the comming of Christ Vers 17. For loe I will create new heauens and a new earth and the former shall not bee remembred nor come into minde BY these similitudes he promiseth a notable change A notable change promised As if God should haue said I haue both will and power to restore my Church yea that in such wise that she shall seeme to haue recouered new forces and haue an habitation in a new vvorld These are excessiue maners of speeches But the excellencie of this benefit which should be offered at the comming of Christ could not otherwise bee expressed Neither doth the Prophet meane this alone of Christs first comming but of the vvhole course of his kingdome vntill his last appearing as we haue often said in other places The world therefore you see is created anew as you would say by Christ The world created anew by the comming of Christ for which cause also the Apostle calles it the new vvorld Heb. 2.5 Neither is it to bee doubted but hee alludes to this text Notwithstanding the Prophet speakes heere of the restauration of the Church after their returne out of Babylon This I grant to bee true but yet this restauration is imperfect vnlesse it bee extended vnto Christ wee are but in our course thitherward as yet neither shall these things be fully accomplished vntill the last resurrection which is as it were the vtmost bounds and limits of this course Where he saith that the former things shall be no more called to mind some refere it to heauen and earth As if he should say Heereafter there shall be no more newes of these creatures But I had rather referre it to the former time for his meaning is that the ioy of being restored shall bee so great that they shall vtterly forget their miseries Vnlesse any had rather referre it to those benefits which were worthy of memorie and yet were forgotten when Gods grace appeared And in this sense the Prophet saith in Chap. 43.18 Remember yee not the former things Not that God would haue the faithfull
Why that is sometime attributed to men which belongs to God 1. 16. and 41. 16. and 45. 14. and 62. 12 God corrects in measure 27. 8. and 64. 9 Menaces of the Prophets to be feared 13. 5 Mercy a testimony of pietie 1. 18 It ought to be preferred before sacrifices 58. 9 To whom it is promised 64. 11 Mercy of God great 23. 17. and 19. 24. and 30. 18. and 31. 6. and 33. 2. and 40. 2. and 54. 7 10. and 55. 7. and 57. 16 18. and 63. 7. 15. Nerits of men refuted 43. 4 25. and 44. 2. and 63. 7. and 65. 2 What ought to be the principall care of Ministers 62. 1 Ignorance in Ministers vnseemly 56. 10 Ministry of Christ effectuall 42. 4. and 53. 10 A commendation of the ministerie of the word 50. 10. and 62. 7 With what authoritie Ministers must be furnished 21. 10 What a maiestie the word hath in the ministry of man 13. 2. 4. 21. 2 A lesson for Ministers 2. 10 The voice of Gods Minister the voice of God 50. 10 Ministers must looke to meete with oppositions in their ministery 50. 6. See Miracle What discretion ought to be in Ministers 1. 28 Miracles ioined with the word are as seales put vnto it 7. 10 No new miracles must bee forged to purchase authority to Christ 1. 3 Vse of miracles 7. 10 It is a miracle that a faithfull Minister should stand 49. 2 Moabites and their originall 15. 11 Their crueltie and inhumanitie 15. 1. and 16. 3. and 25. 10 Their ruine foretold 15. 1 Their flight 15. 4. and 16. 2 Their obstinacie 16. 1 Their pride 16. 6 God must not be mocked 30. 28 Monkes and their vowes 19. 21 Monarchy of the Babylonians composed of diuers nations 8. 9. 17. 12 Stronger then other Monarchies 13. 11 14. 26 and 47. 5 Monarchy of Tyre very renowned 23. 12 Mount Olympus 2. 2 Mountaine put for Temple 16. 1 Moudt Zion put for the Church 10. 12 Consecrated vnto God 18. 7 Mountaine of holinesse put for the rule of well liuing 65. 11 High mountaine for Babylon 13. 2 The multitude reiects the little flocke 66. 5 In what sense the word Murtherers is taken 1. 15. 21 Musicke not to be condemned 5. 12 N NAbalists described 58. 7 Nabuchadnezar Gods scourge 42. 25 Name taken for renowned 62. 2 A new name giuen the Church 62. 2 Fathers must impose the name vpon their children 7. 14 Name of God for God himselfe 30. 27. 32 Name called vpon what 4. 1 Nature of Christs kingdome 62. 6 Nature in a maner restored by Christ 16. 8 Nauigation not to be condemned 2. 16 Nebo an Idoll of the Chaldeans 46. 1 A Citie of Moab 15. 20 No new thing for brethren in the Church to bee enemies 66. 5 New heauens and a new earth 65. 17. 66. 22 New for notable and excellent 42. 10 Nilus 11. 15. and 18. 2. and 19. 5 A flood watering Egypt and seruing in stead of raine for the Country 19. 7 The drying vp of Nilus a signe of barrennes ibid. Niniue the capitall Citie of the kingdome of Ashur 37. 37 Noph a renowned City in Egypt 19. 13 O OBedience the mother of true religion 1. 29 Most acceptable to God 1. 12. 19. 29. and 6. 8. and 43. 23. and 58. 14. and 65. 4. Obedience nothing without faith 65. 11 Passiue obedience of Christ 53. 7 Christs obedience absolues vs before God 53. 11 Obediencee to the first Table must bee tried by obedience to the second 1. 18 Obedience better then sacrifice 1. 29 He that is oldest in the Church must resemble a little child 66. 11 Oath a kind of Gods seruice 19. 18. 45. 23. 48. 1. and 65. 16 An oath must be taken with reuerence 45. 23. and 62. 8 Forme of an oath in the Scriptures 5. 9 Why the forme of an oath is not fully vttered 14. 24. and 62. 8 How much an Omer containes 5. 10 Onias and his counsell to Tholemeus 19. 19 Oracles of the Idols false 41. 22. and 42. 9 Oreb a Citie whence it tooke her name 10. 26 Order peruerted 5. 27. and 38. 22 God hath care of orphans 1. 17. 23 Ornaments of the Popish Church 48. 18 Organs 1. 30 Ouerweening of the Iewes 29. 9. and 57. 10 Pride and ouerweening vaine in the wicked 5. 26. and 7. 2. and 9. 19. and 16. 1. and 24. 17. 28. 15. 18. and 29. 1. 15. and 32. 10. 17. and 47. 7. and 50. 11. and 59. 4 Ouerweening rooted naturally in the flesh 44. 19 P THe impietie of the Papacie discouered by the gospell 32. 6 Papists the sworne enemies of the gospell 34. 5 Why they cannot agree with the gospellers 31. 3 Papists abhorre gospellers as strange monsters 8. 18 Papists confound remission of sinnes with repentance 59. 20 Papists ioine God with Idols 17. 8 Papists rob God of his honour 43. 11 What schoolemaster hath taught the Papists to speake like Christians 36. 13 Papists glory in their multitude 44. 11 How Papists take Kings for nurcing fathers of the Church 49. 23 Papists preferre their idle ceremonies before the true Sacraments 20. 2 Papists will none of Christ for their teacher 55. 4 Whence the Papists fetch their authoritie for abstaining from flesh 22. 13 Whence the Papists prooue auricular confession 38. 15 Whence they haue drawne their seuen formed grace 11. 2 How they establish their free will 1. 19. 20 How they proue the dead see all wee doe 29. 22 Vpon what they ground the intercession of Saints 37. 35. and 63. 17 Pride of Papists 1. 26. and 8. 14. and 41. 19. and 61. 3 Their boldnesse in prophaning Gods mysteries 1. 3 Their sottishnesse touching the worshippe called Dulia 2. 8 Their execrable blasphemie touching the reading of the Scripture 48. 17 Their blindnes 44. 15 Their slanders against the Ministers of the gospell 32. 6. and 36. 7. 10. 14. and 54. 17. Their conscience alwaies in perplexitie 32. 18 How vaine their seruice is 29. 13 Their childish distinction touching remission of sins 33. 24. and 38. 17. and 43. 25. and 53. 5 Their doctrine touching repentance 55. 7 Their Church what 11. 9. and 28. 17. and 33. 6. 22 Their Bishops what 48. 16 A fable of theirs touching the Oxe and the Asse 1. 3 Their implicit faith 43. 10. and 52. 15. and 54. 13 Their opinion touching the worke wrought 1. 11 Their felicitie 46. 5 Their fury in maintaining their superstitions 44. 14 Their idolatry 1. 29. 40. 18. 41. 7. 44. 10 Their impudency 11. 4 Their wofull perplexitie of spirit 28. 12 Their vaine trauailes 30. 6 Their bounty in Idoll worship 65. 11 Their language heeretofore barbarous now what 36. 13 Their obstinacie and whence it springs 41. 1 Their sacrifice full of sacrilege 61. 9 Their sacraments what 20. 2. and 66. 23 Their satisfactions confuted 33. 24 Their hurtfull simplicity 6. 4. and 44. 20 Their superstitious seruice of
it were in secret corners but as touching the outward face of the Church for the space of many yeeres nothing appeared any where but scatterings and confused wasts And we at this day behold how the Roman Antichrist vsurping farre and neere ouer the sanctuarie of the Lord by a sacrilegious tyrannie holds it vnder his feet rent and oppressed For seeing the puritie of doctrine is there corrupted by monstrous errors and that Gods seruice being ouerturned idolatries raigne there without number that in stead of a gouernement rightly instituted a cruell torture hath been brought in that the Sacraments be in part by grosse and absurd abuses corrupted and partly shamefully set to sale what remaine there I pray you but wofull ruines of that naturall beautie of the spirituall building Notwithstanding the Lord in our times hath begun againe to set vp that which was fallen downe that at least there might be some image of the true Temple where he was purely serued according as he hath ordained in the Gospel To which end he hath selected out as it were from among the least of the common people his chiefe builders to aduance this worke by sincere doctrine I grant it is of it selfe a difficult worke and of great waight though Satan should let vs alone in quiet But if euen now whilest some part of this building is raised vp he doth his vtmost to break it downe is it any maruell if we labour much and with great care yet see little or no fruit for the present to come of our labors Therfore these mightie Giants proudly scorne vs as if whilest we studying how to practise the ruine of the tyrannous Romane sea wee should striue to ouerthrow the mount Olympus These great wits also wâ—â—o as they thinke know somewhat deride our diligence in regard we are so earnestly busied in restoring the Church to her first estate as if in the same any certaine or setled estate were to be expected For these forsooth imagine that they are so well founded and on all sides so furnished that it is no lesse easie to abolish poperie then to mingle heauen and earth together But the conceit of these wise men differs somewhat For in regard the peruersitie of the world is so great that it cannot be held in awe they thinke we trauel in vaine and against the streame to seeke in correcting vices to haue a pure and sincere administration of a Church The flout of Erasmus is well enough knowne What hopes Capito of the tenth which shall come after him It cannot be denied but Wolfangus Capito was an holy man who with a most sincere affection endeuoured to purge the Church But because he was perswaded that the Ministers of Christ should no lesse lose their labour in correcting the stubbornenesse of the world then if they should haue taken vpon them to haue forced the streame the contrarie way for thus they are wont to thinke who talke of things in the shade he taxeth vs all of inconsiderate zeale in the person of one But both the one and the other are much deceiued in that they consider not that wee so imploy our selues in the Lords seruice as he hath commanded that in the meane while the restauration of the Church is meerely the worke of his owne hands Neither is it without cause that the whole Scripture commonly testifies and that our Prophet againe and againe so carefully repeates it Wherefore being mindfull of this doctrine let vs no way be discouraged from vndertaking vnder Goâ—â— guidance a businesse which farre surmounts our owne abilities that so no encumbrances may either breake off our purpose or so weaken vs that we should dâ—â—â—st from our enterprise And here I doe expresly summon you most excellent King or rather God by the mouth of his Prophet Isaiah calles you namely to goe on in imploying whatsoeuer power and force God hath endued you withall and with new encreases to set forward the restauration of the Church which is now so happily begun in your kingdome First you daily heare and reade that this charge is committed vnto you in that Kingdom ouer which God hath placed you Yea and Isaiah as I haue said calling Kings nurcing fathers of the Church permits not that the helpe which shee in this behalfe requires of you in her affliction should now be wanting vnto her Neither ought your heart to bee lightly touched with that where the Prophet denounceth an heauie curse to fall vpon all Kings and nations which shall defraud her of their aide Againe your Maiestie also euidently knowes that euen the necessitie of these times requires it And albeit by your endeuours it may be you shall gaine little yet knowing how acceptable a seruice this is vnto God and that it is a sweete smelling sauour in his nostrils no dangers whatsoeuer ought to turne you from this enterprise Seeing then that God thus exhorts you to behaue your selfe valiantly and therewithall promiseth you an happy issue why shuld you not cheerfully follow him wheÌ„ he cals you In another place our Prophet cries Prepare prepare the way for my people It is wel enough knowne how there was no hope that the poore captiues could bee restored home to their countrie againe neither was this presently performed But in regard the Prophet by the spirit of prophesie then foresaw what the posteritie should effectually feele lest by so lamentable a spectacle the faithfull might be discouraged he preuents them betimes telling them that there are no obstacles or impediments whatsoeuer be they as firme and as close as they may be thorow which God wil not make a way to deliuer his Church Neither do we stand in lesse need of consolation to quicken vs vp at this day And as for you most noble King it is very requisit that you be readie and watchfull in respect of the charge which is committed vnto you seeing Isaiah exhorts all Kings and Magistrates in the person of Cyrus to reach foorth their hand to the Church in her trauel to the end shee may be restored to her former estate Although in this regard your condition differs much from that of Cyrus in that he being but a stranger ouer the Lords flock was neuer taught expreslie willingly and with a franke courage to offer himself to restore maintaine the Church but you whom the Lord hath not only vouchsafed to receiue by adoption but hath also placed you in highest ranke among his children the Prophet calles you to this office as if he reached you out his hand So much the more confidently therefore and with the more ardent affection ought you to proceede on in this race The matter as I haue said is in it selfe full of great difficulties intangled with much tediousnesse and mingled with dangers because Satan ceaseth not to broch his cunning shifts and deuices if by any meane he might either to ouerthrow or destroy the holie temple of God sometimes also God by such trials will prooue
as if yee had laid your heads together deliberately to conspire thereof in your minds so that there is no hope at al left of any moderation Now God in this speech purposed to manifest vnto al men how incorrigible their spirit was to the end they might pretend no excuses afterwards The whole head Others translate Euery head and thinke that the princes and great men among the people are here meant by these particular names But for mine owne part I rather agree to their opinion who translate all the head For me thinks it is a plaine similitude taken from the body of man to wit when the bodie is so sore afflicted that there is no hope of health left Now he names two principall partes whereupon the health of the whole bodie depends and hereby he declares the extremitie of the diseases wherewith this wretched people was vtterly spent It was not some part or common member of the bodie then which was pained but the heart was wounded and the head very sore diseased in a word that the vitall parts as they are called were so putrified and infected that they were incurable But the Interpreters doe not agree in this behalfe for some referre this sicknes to sins others to punishments To sinnes thus You are alreadie become a rotten and stinking bodie wherein nothing that is whole and sound is left wickednes and sinne hath gotten the swinge amongst you by the infection whereof all is defiled and corrupt But I had rather vnderstand it of the punishments for the Lord doubtles stil pursues this complaint namely that the people are so rooted in obstinacie that they cannot bee brought to amendment of life for any plague inflicted vpon them and that howsoeuer they had been smitten euen to death at the least wise rent and torne in peeces with sore blowes in a fearefull maner yet that they became neuer the wiser for all that Vers 6. Euen from the sole of the foote vnto the head there is nothing whole therein but wounds and swelling and sores full of corruption they haue not been wrapped nor bound vp nor mollified with oyle THese words also haue affinitie with the former wherein hee still prosecutes the very same matter vnder the same similitude and manner of speech Those who referre the first part vnto sinnes doe not sufficiently waigh the remainder of the text that followes Let vs grant that the people corrupted with vices are compared to a sicke bodie what coherence will there be touching the things which by and by follow to wit that their wounds were not wrapped nor mollified with oyle It appeares therefore that the Prophet speakes of the afflictions wherewith the people were almost consumed And he also sets forth this continuall languishing in them as a testimonie of their extreame hardning He calles the wound Corrupt from whence flowes a continuall infection as if a spring deepe in the earth should continually send forth new streames of venome So that by this similitude he shewes that the maladie is incurable seeing the corrupt water which is in it runnes without stay The amplification also is not small when hee saith there were no remedies applied thereunto For the three similitudes which he coÌ„ioynes together tend al to one end namely that this people were in so miserable a plight that they were without any hope of comfort without consolation and without remedie So that in such kinds of punishments one might easily discerne the extreame seueritie of God Vers 7. Your land is wast your cities are burnt with fire strangers deuoure your land in your presence and it is desolate like the ouerthrow of * Or forrâ—ine enemies strangers WAst Word for word it is desolation And thus Isaâ—ah prosecutes that more largely and more clearely which he had said before figuratiuely touching the wounds To wit that the land was afflicted with an horrible wast For I had rather referre the sentences to the time past because the Prophet rather recountes how many calamities haue formerly hâ—ppened before he denounceth the vengeance of God For he casts their dotage and benummednes of hart in their teeth in that they continued so besotted in their miseries As the ouerthrow of strangers This is added for amplification sake For their sense is too narrow and constrained who would haue the Hebrew word zarim which signifieth destruction which word the Prophet also here vseth to bee put in the stead of zerem which signifies an ouerflowing of waters True it is that the word may be applied to enemies but it is better to take it in his proper signification for strangers For the calamitie is then much more grieuous when men vnknowne and those that come from a farre countrie doe make warre in a kingdome because they are lightly farre more cruell and doe more hurt then the nighbour enemies For they race the cities they burne vp houses buildings and villages destroying all things and sparing nothing In a word they rush in with barbarous inhumanitie seeking nothing but to kill sack and burne yea they study rather to do hurt theÌ„ to get their booty But the neighbour enemies because they are able to hold that which they haue won vse to leaue garisons there and as soone as any reuolt is intended or any trouble moued they forthwith send succors and therefore are not so cruell neither doe they spoyle the countrie out of which they may fitly reape any commoditie Hee therefore describes no ordinarie destruction but rather so bloodie and fierce an one as exceeded all the rest From hence then we may note that when God hath once begun to chastice correct he makes not an end with vs by and by But in striking vs with many wounds hee redoubles the blowes and ceaseth not to visit vs stil with one plague after another if so bee wee cannot be brought to true repentance Let vs then eschew and flee such an obstinacie if we meane to escape the like punishments or if we meane this reproach which was iustly cast vpon the Iewes should not by as good right light vpon vs namely that albeit wee haue been diligently admonished and haue felt the hand of the Lord yet for al that we could not bee corrected nor amended What maruaile is it then I pray you if wee are pressed with so many and so diuers calamities whereof we can see neither end or issue Surely we euen fight hand to hand as it were with God and against all his roddes by our rebellion Is it not needefull then that hee should take vs in hand and deale with vs as men do with restie and vnruly lades who the more they wince and kick the more they must bee pummelled about the head and spurred vpon the sides There want not many at this day I dare say who accuse God of crueltie as if he were too outragious and that he ought to carrie a more soft and gentle hand ouer vs But in the meane while they consider not how horrible
in to the end he may still continue a Church in the world And S. Paul also who is the best expositor of this place yeeldes the same reason for alledging it in the Epistle to the Romans chap. 9.29 he beates downe the insolencie of the Iewes to the end they should not bragge of that naked title which they bare as if it had been enough for them that they were descended from the ancient fathers in regard of the flesh For he admonisheth them that God could deale with them as hee had done in old time with their fathers but that he is still minded for his mercies sake to reserue a Church to himselfe and to what end euen that it should not vtterly perish For it is for the loue and fauour which hee beares toward it that the Lord reserueth some little seede when in regard of our rebellion hee is constrained to exercise his rigorous iudgemeÌ„ts Which sentence ought greatly to comfort vs in our extreamest calamities yea euen then when we shall thinke the Church as good as forlorne that when we see the state of things turned vpside downe so as to our seeming heauen and earth goeth together as they say yet that we euen then continue firme and inuincible touching our trust in God his mercie notwithstanding resoluing our selues that God will neuer cease to haue care of his Church howsoeuer the world goe Euen a small remnant This particle small may be referred as well to that which went before as to that which followes And therefore some translate We had been almost as Sodom Notwithstanding I had rather referre it to the former speech to declare that the number which God reserued from the common destruction was very small But some rather thinke that this is taken affirmatiuely and was therefore put to expresse the matter the more liuely which I reiect not although it may be taken in his true and natiue sense as if it had been said There shall but a small number of the people remaine Now we are to note this sentence diligently for vnles the Church haue faire and large dominions men are wont to despise her And from thence it comes that hypocrits bragge so much of their multitudes and that the weake also stagger as being dazled with their pompe and glorie It therfore appeares by this place that wee must not measure the Church by the hugenes of the multitude vnlesse we meane to esteeme more of the chaffe then of the wheate because the quantitie therof is greater But it ought to suffice vs that although the number of the faithful be verie small yet that God notwithstanding acknowledgeth them for his elect people And with this also should that consolation of Christ come into our minds Feare not little flocke for it is your fathers pleasure to giue you the kingdome Luk. 12.31 Vers 10. Heare the word of the Lord O princes of Sodome hearken vnto the law of our God O people of Gomorah HE confirmes that which he had said before to wit that God his vengeance is not crueltie why so Because they had deserued a farre greater punishment And howsoeuer there was some difference betweene them and the Sodomites in regard of the punishment yet the fault was alike so as if the Lord had not pardoned them hee might euen iustly haue plagued them with the like iudgement In a word he telles them that if God doe spare it is not to the end they should conclude with themselues that their sinnes were lesse then those of the Sodomites but that they were to attribute it rather vnto the mercie of God Now there is no great diuersitie in that he attributes the name of the citie of Sodom to the Pâ—inces and the name of Gomorah to the people but it rather shewes their condition to be both alike But whereas hee repeates one thing twice this diuersitie of names hath the greater elegancie As if he shoud say The Princes and people differ no more one from another then Sodom differed from Gomorah True it is that hee alludes to the diuers degrees of men when he attributes two cities to them as it were apart but in â—egard that Sodom equals Gomorah in value wee see hee binds them vp both together as it were in one fardle The summe then is If any man wil iudge of the Princes and people he shall find them agreeing as well together in one euen as Sodom and Gomorah did That is to say there was neuer a barrell better hearing but they were as like as one egge is to another For there was no more vprightnes in the princes then in the people The Prophet begins now therfore to vnmaske the Iewes and that very iustly for as it is a common thing with all hypocrites to shroud themselues vnder merueilous pretences to the ende they may not bee espied euen so stood the case with this people who were stained with this vice aboue any other And therefore the Prophets had no sharper conflicts with them then about this matter Pride also with this bragging of fained holines reigned amongst them and they gloried no lesse in the noblenesse and excellencie of their nation then of their outward ceremonies and seruice by reason whereof this seueritie of the Prophet did greatly gall them But in as much as it was needefull to draw out their villanies into light the more they set vp their bristles the more liuely doth the Prophet thunder against them And thus must all hypocrites be serued The word of the Lord. The Prophet takes the word of the Lord and the law for one and the same thing And yet notwithstanding I doubt not but hee vsed this word law of set purpose to the end he might taxe their sottish opinion For whilest they imagined to appease God with sacrifices which they offered without faith or repentance they interpreted the law of God after their owne fantasies By which words then he admonisheth them that in alledging the authoritie of Moses he brings in no new deuice of his owne neither addes he any thing to the law but that in hearing him they should only heare the will of God whereof hee faithfully enformeth them Also that the law of God doth in no sort fauour or allow of their dealings in this point to the end they should not thinke to beguile the Lord with a false perswasion of their owne righteousnes Vers 11. What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Rammes and the fat of fed beasts and I desire not the blood of Bullocks nor of Lambs nor of Goates NOw Isaiah brings in God speaking who interprets his owne meaning himselfe For it is not enough that the Lawgiuer doe command onely but that he also should adde a natiue exposition to the lawes that they be not corrupted Now it is not to be doubted but that the former sharpe reprehension was very ill taken For what could one haue spoken more boldly
of wretched and beggerly fellowes but euen with the tip of the finger you shall see them vomit forth insupportable poysoned speeches Seeing then that this vice was very common Isaiah toucheth as well the small as the great that were tainted therewith signifying that by how much the more the Lord had dealt gentlie with them by so much the more they were to looke for a greater iudgement for their hearts were swollen with rebellion because of their too great abundance Furthermore although the letter Lamed which is put in the datiue case be sometime superfluous yet notwithstanding in this place it holds his proprietie because it seemes Isaiah assignes out a certaine day as men are wont to doe when iudgements or assises are held I expound it then that the day is appointed by God himselfe wherein the proud must make their appearance before his iudicall throne to receiue sentence of condemnation Moreouer we may gather by these words that God shewes himselfe an enemie to all the proud and therefore this day of assignation is as much as if God had said I can no longer endure that men should thus wickedly exalt themselues against me and therfore all such as lift vp themselues aboue measure shall be broken in peeces with my hand Now if this were well rooted in our hearts who is it that would not abhorre and detest pride by which we thus prouoke the wrath of God against vs If any will reade Proud and loftie in the Neuter gender it must be referred to the fortresses bulwarkes and munitions but the rules of Grammar cannot beare it that wee should expound it otherwise then of mens persons Vers 12. For the day of the Lord of hosts is vpon all the proud and hauty and vpon all that is exalted and it shall bee made low This verse is expounded together with the eleuenth Vers 13. Euen vpon all the Cedars of Lebanon that are high and exalted and vpon all the Okes of Bashan 14. And vpon all the mountaines and vpon all the hilles that are lifted vp 15. And vpon euery hie tower and vpon euery strong wall ALl these allegories which are here inserted of Libanus and of the high mountaines are so far off from darkning the matter that they do rather giue light vnto it For let mortall man exalt himselfe as high as he will yet shal he neuer be able to match the mountaines and highest trees in height which the Lord will as easily beate downe as it is easie for the winde with a puffe to scatter the light chaffe here and there Isaiah then shewes the proud here as it were in a glasse how vaine and foolish they were to think that their hautines could keepe them that God should not ouertop them There is also here an excessiue manner of speech which was of great weight in respect of amplifying the threatning For it is not like that God was angrie with the mountaines and trees or as if hauing changed his purpose hee should now bring to nought that which himselfe had established and setled but Isaiah sets the iudgement of God before their eies in the guiltles creatures to the end they might the more assuredly peâ—swade themselues that their presumptions and bold wickednes should not remaine vnpunished We see then wherfore he intermingles these figures of Cedars Okes and mountaines That which is added of the walles is not spoken by way of allegorie or figure Wee know that whilest men feele themselues well fortified they flatter themselues as if they stood in no great neede of Gods helpe Isaiah then mentioneth the matter of their false confidence vnder the names of towers and walles For if any place seeme to be vnable to be vanquished there will the prophane ones build their nests from which they despite both heauen and earth because they thinke they are there safe from all dangers Isaiah threatens then that when it shall please the Lord to bring men downe he can quicklie ouerthrow their fortresses vpon which they in a false confidence leaned And howsoeuer they are things which in themselues are not to be misliked yet notwithstanding because they do too much occupie our braines it is for very iust cause that the Prophet sharpeneth his stile against them And hereunto belonged that which hee spake before as touching the Chariots and horses verse 7. For as it is said in Miche Miche 5.10 that because men doe rest themselues beyond measure vpon the riches of this world therefore it is necessary that they be wholly bereft of them that so they may trust to be saued by the onely hand of God and not hang their hope vpon the sonnes of Adam So hauing a little before reprooued them for the multitude of their horses now he denounceth the iudgement of God and withall admonisheth them that it is vnpossible to returne into fauour againe with him till he hath bereft them wholly of those things to the end they should not rest anie more vpom the false succours of this world Vers 16. And vpon all the ships of Tarshish and vpon all pleasant pictures BY Tarshish the Hebrewes do surely meane Cilicia and because the Iewes had great trafficke with this nation the Scripture often makes mention of the ships of Tarshish which were so called because they frequented that sea Nauigation certainly is not to be condemned because it bringes great profit and commoditie to men as well to carrie forth as to bring home marchandise This kinde of trafficke also cannot be hurtfull seeing it is the will of God that all mankinde should be helpfull one to another by mutuall duties but because pride and crueltie is aboue al things ingendred by abundaÌ„ce therfore Isaiah reproues this kind of merchandise by which the land had been greatly enriched Adde hereunto that oft times it comes to passe that the merchandise and trafficke which is vsed with nations farre off is full of deceit and pillage and there is no measure amongst men in this behalfe touching excessiue gaine First then the Prophets meaning is that the Iewes shall be stripped of their riches to the end they may learne to subiect themselues vnder God Secondly he sets forth their couetousnes and vnlawfull gaines by signes as if one should describe murther by shewing a sword all bloodie The second part of the verse shewes that the Prophet condemnes that nauigation by which the land was much infected with corruptions It is a thing too frequent and common that delicacie wantonnes and abundance of voluptuousnesse doe easily follow great wealth and riches which is verie often seene in wealthie countries and cities of merchandise For those that trade into farre countries contenting themselues nothing at all with things which are in their houses do bring home with them new sumptuous and rich stuffes which in former time were vtterly vnknown Now because wealth is for the most part the mother of superfluitie and dissolution Wealth the mother of superfluitie and dissolutions the Prophet
esteeme so much of themselues as if they were gods Isaiah therefore wisely separates man from God as also the Holy ghost doth thorowout the whole Scripture For when men are considered in themselues it better appeares how fraile their condition is yea how transitorie and inconstant As soone therefore as men shall once beginne to attribute vnto themselues but the least strength whatsoeuer then must their vanitie be made knowen and discouered vnto them to the ende they may acknowledge themselues to be nothing By this onely word all the glorious titles of free will and mans merits doe fall to the ground wherein the Papists glorie against the grace of God and all that fond and foolish loue which prophane men haue of themselues is also plucked away from them Lastly we are all called home to God the author of al good things to the end wee should not think any thing excellent either in heauen or earth out of him For his praise is forthwith eclipsed if so be the whole world be not stripped of all wisedome strength and iustice in a word of all praise that so it may be giuen to God alone THE III. CHAPTER Vers 1. For loe the Lord God of hosts will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water WE haue said a little before that the Prophet goes on still with the same matter which he began in the ende of the former chapter For hee admonisheth the Iewes that how great riches soeuer they possesse yet notwithstanding they shall not bee able by any meanes whatsoeuer to hinder the wrath of God being once inflamed against them to consume all their preparations Whence it appeares that they too much ouershoote themselues who to put farre away from them all feares doe heape gather together weapons power strength of warre counsels great store of victuals and such like The particle demonstratiue Hinneh which wee haue translated Behold or Loe is not put here for the more certentie of the matter but to set forth the shortnes of the time as if Isaiah should euen set the thing it selfe before the eyes of the wicked For it often comes to passe that those who dare not openly contemne the iudgements of God do yet notwithstanding reiect them as if they touched them neuer a whit or else as if they were farre off from them What is that to vs say they or if afflictions come wherefore should wee make our selues miserable before the time when the calamitie comes vpon vs will it not then be time enough to thinke vpon it Because then the wicked digge themselues such hiding places and securely take their ease in despising the iudgements of God the Prophet doth the more neerely presse them home to the end they should not imagine that the hand of God should bee farre off also that all their staies which they promised to themselues should be but in vaine To this appertaines that where he calles God the Lord God of hosts that so his Maiestie might the more daunt their sleepie and benummed consciences For God hath no need of titles but it is necessary that our blockishnes and drousines should be awakened by the sense and feeling of his glorie Now the Prophet in the first place threatens that the Iewes shall be stripped of all abundance of victuals so as they shall be forced to die for want And by and by he will adde the same thing as touching their succours of warre and all helps of politicke order and gouernment From hence we may gather that the Iewes were so lifted vp with the prosperous successe which their affaires then had that they foolishly secured themselues as if they had been vtterly exempt from all damage or decay But Isaiah lets them know that not onely all the region shall bee smitten with the rods of God but that Ierusalem in like manner which was as it were the inuincible fortresse of the whole nation should be smitten also as if he should say The wrath of God shall not one be scattered vpon the bodie but it shall pearce also euen vnto the very heart As touching the words Mashen and Mashenah which he hath put in the masculin and in the feminine gender I doubt not but by this diuersitie he would more certainlie expresse that all kinds of staies should bee broken and therfore I haue translated strength say For I approoue not of their expositions who referre this to men because it is rather to bee vnderstoode of all helps of all kinds Notwithstanding some doubt whether the Prophet restraines this to victuals or rather whether he referres it to the other helpes and staies which doe follow a little after But it is very likely that vnder these two words he generally comprehends all things whatsoeuer which are necessarie for the sustentation of the estate of a citie or people and also that by way of explication hee names some specials The first member then hath this scope to wit that the Lord will tread vnder feete all defences and riches by meanes whereof they thought to continue safe so as there should be nothing left to succour them Secondlie he addes what the pouertie and want shall be and as we haue said he begins with food which in the first place is of al other the most necessarie helpe for sustaining mans life Now the Lord takes the strength of bread and of water away two waies first when hee takes them from vs altogether or else when he takes away their strength to nourish vs. God takes away strēgth from bread after two sorts For if God inspires not a secret vertue into thē they can profit vs nothing at all though we should haue them in neuer so great abundance and that is the reason why it is said elsewhere that he breakes the staffe of bread Ezech. 4.16 That is to say Though the Bakers giue out bread by waight Leuit. 26.26 and though it be eaten yet it shall not satisfie them any thing at all This similitude ought to be diligently obserued to the end wee may know that although the bellie bee filled neuer so full yet we shal alwaies bee hungrie It is not bread but God his secret blessing which nourisheth because the secret blessing of God which nourisheth and giueth strength is wanting But although the want wherewith the Prophet threatens the people in this place may be vnderstood of famine because God will depriue the Iewes of all kind of reliefe notwithstanding because the Prophets are wont for the most part to take these manners of speech out of the law this interpretation agrees very well For hee might simplie haue said I will take away from you bread and win◠but he expresseth a thing more secret in speaking of the stay and strength of bread and water as if he should say Although the people bee not brought to pouertie for want of meate and drinke yet God
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
of God because all things come at his voyce and readily obey him And yet the Chaldeans had not this zeale of obeying God for they were caried away with their couetous and insatiable lust and desire of dominion or thought of some such like end but God serued himselfe of them to execute his iudgements And herein we clearely see an admirable witnes of the power of God which is not tied to the will of men neither depends it vpon their fantasies but it is free for him to call whom he will to doe him seruice yea such as are vtterly ignorant of it And yet the wicked are not hereby excused when they are thus drawne against their purpose because they serue not God freely for they propound some other thing vnto themselues as crueltie spoile and violence and God by their crueltie correcteth the sinnes and offences of his people Vers 27. None shall faint nor fall among them none shall slumber nor sleepe neither shall the girdle of his loynes be loosed nor the latchet of his shooes be broken HIs meaning is that all things shall be so fitted and prepared that nothing shall let or hinder them to march on forward as if a Prince hauing inrolled his souldiers should by and by giue order to prepare the wayes to bring in prouision of victuals and to administer al things necessarie whatsoeuer He shews then that they shall be readie and nimble and that there shall be no impediment to cause them to prolong the time He also shewes their diligence affirming that none of them should so much as slumber Now in these words none shall slumber nor sleepe the order is a little inuerted for he should rather haue sayd none shall sleepe nor slumber because it is a lesse matter to slumber then to sleepe But this maner of speech must be thus resolued They shall not slumber nor sleepe that is to say they shall be so farre off from sleeping that they shall not slumber at all We haue the like phrase of speech in the 127. Psalme He which keepes Israel shall neither slumber nor sleepe It is an Hebraisme then which agrees neither to the Greeke nor Latine Vers 28. Whose arrowes shall be sharp and all his bowes bent his horse hoofes shall be thought like flint and his wheeles like a whirlewind HIs meaning is that they shall be furnished with fit weapons Now he retaines the maner of fight vsed among the Assyrians and other Easterne people who for the most part were accustomed to arme themselues with bowes and arrowes for warre as we see the Englishmen doe at this day but vnder these particulars he comprehends all sorts of weapons But because the way was long and the voyage difficult the Iewes might happilie thinke there would be many impediments to turne away the enterprise of the enemy and that is the cause he saith why the hoofes of the horses should be like flint so as they should neither faint nor be wearie but should easily come to Iudea Hereunto appertaines the other member when he compares the wheelâ—â— to a whirlewinde for the people of old time were woont to goe to warre with Chariots and therefore he not only mentions horses but also wheeles And all this is to be referred to this great haste and diligence which they should vse to wit that the Lord should not be hindred by the long distance of the way to bring in deadly enemies against the Iewes to destroy them Vers 29 His roaring shal be as a Lion and he shall roare like Lions whelps they shall roare and lay hold of the pray they shall take it away and none shall deliuer it THis appertaines to crueltie He compares the Chaldeans to Lions whose sight is fearefull and of nature cruell as if he should say They shall not be such meÌ„ as are touched with any sense of pitie mercie or humanitie but shall rather shew themselues cruell and like wilde beasts He also addes that they shall be of such strength as none shall dare to come neere them to pluck the pray out of their teeth Meaning thereby that the Iewes shall be vtterly vnable to disappoint their assaults because that for feare of their crueltie none shall aduenture to approch vnto them for in regard that God would vse them as his seruants to punish the Iewes it was requisite they should be furnished with a terrible power and maiestie that this sottish people might be made to vnderstand at the last that they had not to doe with men but with God Heb. 10.31 into whose hands it is a terrible thing to fall Vers 30. And in that day they shall roare vpon them as the roaring of the sea and if they looke vnto the earth behold darkenes and sorrow and the light shall be darkened in their skie THe Prophet addes this to let the Iewes vnderstand that the Chaldeans should not come into the field at randon but should be appointed thereunto by God and prepared by his hand By the roaring of the sea he meaneth such a great hurly burly as should seeme like vnto a deluge by which all Iudea should be drowned He also cuts off all hopes in foretelling that there should be neither case nor end in these chastisements The Iewes saith he shall looke vp and downe to finde meanes to escape as men are woont to do in any great perplexitie but on which side soeuer they turne them be it to heauen or to the earth they shall finde no ease from either of them because miseries and calamities should vtterly ouerwhelme them on all sides This maner of speech is very common yea euen among the rude people at such time as destruction and calamities do threaten on euery side when no issue or ease can be perceiued It is necessarie then that it should fare thus with vs when the Lord pursues vs to the end his high hand may alwayes appeare in our eyes and that on which side soeuer we turne our selues we might behold the creatures armed against vs for the execution of his iudgements for we may sometimes escape mens hands but which way shall we be able to flee from the hand of God THE VI. CHAPTER Vers 1. In the yeere of the death of king Vzziah I saw also the Lord also sitting vpon an high throne and lifted vp and * Or with his loweâ— parts he the lower parts thereof filled the Temple THey haue been woont to begin the 6. Chapter heere but some thinke it is the beginning of this booke and therfore that the Prophesies of Isaiah were not well collected and gathered together alledging this reason that the Prophet refuseth to take vpoÌ„ him the office of teaching which he would hot haue done if he had exercised it before and that he seemes altogether a nouice seeing he yet knew not his vocation Moreouer that heere he declares how he had now seene the Lord and not before But I thinke these reasons are not of any value as I haue touched
whatsoeuer men doe mingle with sacred things can not but be a meere profanation Wherefore Isaiah was taught by this figure that all puritie floweth from God only Vers 7. And he touched my mouth and sayd loe this hath touched thy lips and thine iniquitie shall be taken away and thy sinne shall be purged WE see how God stoopes downe to the weakenes of humane sense He puts the tongs in the hand of one of the Seraphims to the end he may take a cole from the Altar and applie it to the Prophets mouth This was done in a vision yet notwithstanding God raysed vp the vnderstanding of the Prophet by the help of this outward signe But wee must not thinke that the cole had any vertue in it selfe as superstitious people imagin hidden vertues in magicall arts there is nothing of all this heere for it is one God and none other which can purge vncleannes from any part whatsoeuer The Angell was heere the minister of the purgation but he was not the author of it to the end we post not that ouer to another which belongs to God alone And this the Angell himselfe expresseth clearely in that he attributes nothing to himselfe but taking the holy pledge which he had receiued of God he applies it as a sacrament to the mouth of the Prophet not as if he could not haue been clensed without the cole but because this visible signe was profitable for a witnes and confirmation of such a thing And this also is the vse of Sacraments The vse of Sacraments namely to confirme vs according to our weakenes For we are not Angels to behold the mysteries of God without any helps and therefore he lifts vs vp to him by little and little and as it were by steps Behold he hath touched He shewes how the confirmation which was giuen by the signe was not in vaine God giues vs the thing signified in the Sacramenâ—s and feeds not our â—ies there with emptie shadowes but that the thing which was signified by it was forthwith granted so as Isaiah well perceiued he was not deceiued Whence we may gather that the thing it selfe is giuen vs in the Sacraments with the signe For the Lord feeds not our eyes in the Sacraments with bare and emptie figures but he ioynes the truth it selfe with them to testifie that he works by the signes effectuallie And wee must note this so much the more diligently as there are few at this day who are acquainted with the true vse of the Sacraments as also in regard that commonly there are contentions among many holy and learned personages euen about this matter Now in the first place we must hold this article The truth neuer separated from the signes yâ—t they must be distinguished That the truth can neuer be separate from the signes although it ought to be distinguished For we see and feele the signe as the bread which is giuen vs by the Minister in the Supper and because Christ must be sought in heauen it behoues vs that our thoughts be caried thither Notwithstanding he offreth his body by the hand of the Minister to the end the faithfull might truly inioy it Faith prouided that they aspire to heauen by faith where he is He giues it then to the faithfull who raise vp their minds to him by faith because he can be no deceiuer Now the vnbeleeuers receiue the signe indeed but because they lie groueling vpon the earth and ascend not vp into the kingdome of Christ they are not partakers of the veritie because that he which hath not faith can not lift vp his thought to God and therefore can not be partaker of Christ It is faith only which opens vs the gate into the kingdome of God wherefore whosoeuer will liue by the flesh of Christ it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith In a word The Spirit there is nothing but the spirit of God only which can make vs partakers of this Communion yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men seeing God alwaies ofâ—reth the spirituall thing but the wicked leaue it behind them euen as the grace of God by the Gospell is offred to all but all do not receiue it although they heare it and be constreined to consent to the truth of it Moreouer we learne from this place The Word and Sacraments must go together that the Sacraments are neuer separated from the word for the Angell repâ—esents not a dumb person in this place but after he hath giuen the signe he by and by addes the word to shew the end of it for it could haue been no Sacrament vnlesse the word had also been ioyned vnto it whereby Isaiah might vnderstand wherefore the cole was put to his mouth And therefore let vs know that the principall part of the Sacraments consists in the word which without it are but meere corruptions as wee see at this day how the Sacraments in the Papacie are commonlie turned into meere may-games Now the summe is that there should remaine no impediment why Isaiah should not now susteine the person of God being perfectlie clensed and pure from all spot Vers 8. * Or after Also I heard the voyce of the Lord saying whom shall I send and who shall goe for vs Then I said Heere am I send me THe Prophet begins now to declare the end of this vision and why the Lord appeared in so glorious a maiestie to ordaine him a Prophet againe to wit because he was to carrie an incredible ambassage touching the blinding of the Iewes he is made more certaine then of his vocation in so odious a matter to the end that treading all feare of man vnder his feete he may obey the commandement of God for there is nothing that so secureth the minds of the faithfull as wheÌ„ they know they serue God He had also another testimonie to wit that he was purged of God and this was sufficient to make him vndertake the hardest burthen which could be imposed vpon him Whom shall I send The Prophet brings in the Lord speaking as if he could find no man fit to do this message Some thinke that the blockishnes of the Priests and Prophets is heere touched because not one amongst them was able to teach although they were many in number Now although this reason hath some colour yet I had rather refer it to the certentie of the vocation of the Prophet to wit that the Lord called him not forth at randon but with choice This is then a graue deliberation which the Lord takes as touching him whom he should send not that he doubteth but these maners of speech are in regard of vs euen as when he sayd I will goe downe and see Gen. 28.21 For God to whom all things are manifest needs no inquirie but to the end that men may not thinke
looke for the ruine of their enemies This place also teacheth that the Prophets were faithfull assisters one of another to the end they might serue God with one heart and affection Vers 9. * Or In the meane while For the head of Ephraim is Samaria and the head of Samaria is Remaliahs sonne If ye beleeue not surely ye shall not be established BEcause this is a repetition by which hee would confirme that which hee said before namely that God hath limited the boundes of the kingdome of Israel for a certaine time therefore I haue translated In the meane time for otherwise it would bee absurd that the chiefe citie should remaine in hir perfection after the kingdome as hee erewhile foretold should bee brought to nought The sense then is whilest the threescore and fiue yeeres are running on and comming to their end Israel hath some respite His chiefe citie shal be Samaria let him content himselfe with his boundes and aspire no higher for such shall his estate be till he be wholly cut off and be no more reputed a people Except yee beleeue it The particle Ci is put in the middest of the sentence as yeelding the reason of it And therefore some translate thus If you beleeue not that is to say because you are not beleeuers And so restraine the first member to the prophesie of Isaiah but the second to the whole word of God as if he should say If you giue no credit to my words then your infidelitie shall bee knowne to all But thus there should be no difference betweene the verbe Thaaminu and the other verbe Theamenu which are of diuers coniugations But the Prophet hath not changed the termination without cause and it appeares by many testimonies of the holy Scriptures that the verbe Amâ—n in the coniugation of Niphal is taken for to stand or continue fast in his degree I thinke then that this is as much as if he had said Beholde your onely stay waite quietly without being vexed in your selues for that which the Lord hath promised to wit deliuerance if you waite not for it what remaines but that you perish The particle Ci signifies as much it being also vsually so taken in many other places as surely He affirmes then that they cannot stand vnlesse they beleeue this promise yea his words sound somewhat more bitingly namely that although they refused to giue credit vnto it and should endeuour to the vttermost to ouerthrow the stedfastnesse thereof yet would God for his part continue still to bee firme and sure as also that themselues could not stand vnlesse they rested vpon the promise here offered them Whence we haue to gather a generall doctrine to wit that our destruction then approcheth when we shall depart froÌ„ the word of God howsoeuer we imagine our selues to be well and sufficieÌ„tly grounded For our saluation is inclosed in the word of God and when that is reiected God iustly auengeth the wrong that is done to him therein for hee was neere to haue sustained men by his power if they had not voluntarily plunged themselues headlong into destruction we must rest confidently then vpon the promises of God or else it is in vaine to looke for saluation Vers 10. And the Lord spake againe vnto Ahaz saying BEcause the Lord knew very well that King Ahaz was so wicked as he would not rest vpon his promise he therefore sent Isaiah to confirme him by adding a signe For when God sees that his promises suffice vs not hee addes fit and conuenient signes according to our weakenesse to the end wee should not onely heare him speake but that also in seeing his hand reached forth vnto vs we might be further confirmed by euident testimonies Whereupon we ought diligently to note the vse of signes namely to what end God shewes miracles to wit that wee might bee confirmed by them in the certaintie of the word For when we see his power if we make scruple to beleeue his word hee corrects our doubting by making vs see euen the thing it selfe and miracles being added to the word doe become seales thereof Vers 11. Aske a signe for thee of the Lord thy God aske it either in the depth beneath or in the height aboue I Vnderstand these words hie or low simplie He puts it to his choyce to choose a miracle whether he aske it in heauen or in earth It may be this word in the depth hath some greater vehemencie in this place as if he should say Take thy choice God will shew thee by and by that his dominion is farre aboue all the world yea that it reacheth euen to the bottome of all depths so as at his will and pleasure he can raise the dead out of their graues See here then a singular goodnes of God towards the King and towards the people that not only patientlie beares with their distrust for a time but thus graciouslie submits himselfe so far as to be readie to giue them euen such a signe as they themselues would desire for a pledge of his power Indeed he had not so much regard herein to the wicked alone as rather to prouide for the weake which had some seed of godlines in them to the end they might be the more assured that Isaiah spake not at aduenture seeing he could so readily shew a signe of the power of God for a confirmation of his speech The same goodnes of God is now displayed towards such as he beares so much withall although he haue iust occasion to be angrie with them For how great iniurie do they to him when they doubt of his truth What is left to God I pray you when he is dispoiled of that Now although wee doubt yet he is not only contented to pardon it but also to vnderprop our distrust not with words only but which is more with miracles and presents them not only to the faithfull but euen to the vnfaithfull likewise of which wee may take a view in this king Now if he be so gentle to strangers what shall we thinke he will be to his owne houshold seruants which wait vpon him Vers 12. But Ahaz said I will not aske neither will I tempt the Lord. HE vnder a faire pretence refuseth the signe which the Lord offred him saying that he would not tempt him for he seemes as if he beleeued the words of the Prophet demanding nothing else but the word And truely as impietie is detestable before God so doubtlesse he greatly priseth faith Wherefore it should seeme that he who rests vpon the only word of God despising all things else is worthie of great praise because there is no greater perfection then to submit our selues to God Obiect But wil some say Do we tempt God when we receiue that which he offreth Certainely no. Ans Ahaz lied then when he refused the signe which was offred him vnder pretence of not tempting God for there is nothing better or more excellent then to obey God It
people who were dispersed abroad in the Countrie and villages but also to the greatest as to the Magistrates and Ministers who were in Ierusalem yea euen in this holy place I say where God intended that there remembrance of his name should especially be honoured The which Dauid also witnesseth when he saith that the master builders whom God had set on worke reiected the chiefe corner stone Plas 118.22 Iesus Christ alleadging this place against the Iewes Mat. 21.42 shewes that these words were spoken of him I deny not but this fell out in Isaiah his time but much more the time of Christ for impietie rebellion increased by little little euen till it came to the height So then as wel the great as the small who had alwaies obstinately resisted God did yet more licentiously ouerflow at that time so as being come to the top in the day of their destruction they were wholly forsaken of God whose Sonne they had wilfully reiected A testimonie prouing the Godhead of Christ And from hence we gather a testimonie of the eternall Godhead of Christ Saint Paul shewing that it is God himselfe of whom the Prophet heere speakes Rom. 9.33 Now hee mentions no new God but him who created heauen and earth and who manifested himselfe to Moses It is God himselfe then by whom the Church hath been alwaies gouerned Vers 15. And many among them shall stumble and shall fall and shall bee broken and shall be snared and shall bee taken HE continues to threatē the wicked as he did heretofore and denounceth that all those which would not rest vpon God should not escape vnpunished Now the threatning is this After they haue stumbled they shall fall and in the end shall be broken This agrees with the former Similitude in which he compares God vnto a stone Christ alludes thereunto comprehending both the members Whosoeuer falles vpon this stone shall bee broken and vpon whomsoeuer it shall fall it shall grinde him to powder Matthew 21.44 That which followes afterwards They shall bee snared and taken agrees to the Similitude following wherein he compares God to a net and snare Let not the wicked thinke themselues then stronger then God or wiser then hee for they shall feele in the end both to their cost and ruine that he is the strongest and wisest Therefore it must needes follow that they bee brought to nought because they shall be broken to powder in an instant or else so enwrapped that they shall neuer winde themselues out Now these things are not proper vnto God otherwise thē accidentally if we may so speake for his proper office is rather to draw men vnto him and to to giue them assured ground of their saluation which was very well knowne and seene most cleerely in Christ In regard whereof Saint Peter saith that howsoeuer many vnbeleeuers stumble at him yet that their falles ought not to hinder our faith that it should not alwaies march on because to vs Christ is a chosen and pretious stone 2. Pet. 2.4 Vers 16. Binde vp the testimonie seale vp the law among my Disciples THe Lord now turnes his speech to the Prophet and incourageth him against he should fight against Apostataes and rebels to the end he might execute his office boldly and constantly which was not a little needefull For Isaiah had tried the great rebellion which was in the people so as if he had looked onely vpon the present estate to wit the infidelitie of the people and the labor which hee bestowed in vaine hee might forthwith haue been vtterly out of heart For this cause the Lord purposed to confirme and ratifie his vocation afresh vnto him and not for his sake alone but for all their sakes also which should obey his doctrine And howsoeuer few should giue credit to the same yet doth the Lord witnesse notwithstanding that his doctrine is sealed vp to those few and that for their sakes Isaiah was not to giue ouer teaching neither yet that the others should cease their walking in the obedience of faith Now he compares the doctrine of the word to Sealed letters which many might hold and handle but yet notwithstanding could not bee read nor vnderstood but of a small number that is to say of those to whom they were directed And thus there are very few who vnderstand the word of God for they are the elect onely howsoeuer it be offered to all in generall The word of God then is sealed vp to those that profit not by it and yet so sealed as that the Lord opens the same notwithstanding to his chosen by his holie Spirit Some deriue the verbe Tsur which signifies to Binde of the verbe Natsar and translates Keepe Now although this bee of no great importance yet notwithstanding it appeares by the other word Seale that the expositiō which I haue followed is the best for the ancients were wont to binde a threed about their letters and then to set the seale vpon it Now from hence wee gather a most profitable doctrine to wit that the Pastours and Ministers of the word ought to continue constant in their office although it seemes that all reuolt and that nothing is to be seen in men but outrage and rebellion because the Lord will euer reserue vnto himselfe some disciples which will profit in the reading of his letters howsoeuer they be closed and shut vp to others The Prophet will vse the same Similitude Chap. 29.11 where hee saith that the word is like to a closed booke but there mentions the wicked onely but heere hee speakes of the Disciples amongst whom his doctrine should not be vnfruitfull But some will demand whether the Prophet should leaue the people so Quest as to withdraw and shut vp himselfe apart with his disciples Ans who made some benefit of his warnings I answere This was not the Prophets intent for it was the will of the Lord that he should preach publikely and manifest his message vnto all And because he spake as to deafe eares might therfore lose his labor and so bee discouraged in seeing no fruit to come thereof the Lord heereby incourageth and strengtheneth him to the end he should go on forward still although all things were in a manner desperate that so contenting himselfe with the small number of his disciples he might be more couragious in his ministerie then euer before Vers 17. * Or So. Therefore I will waite vpon the Lord that hath hid his face from the house of Iaakob and I will looke for him SO I will wait I had rather translate the Hebrew particle Van in this sense because the Prophet retires himselfe apar◠as it were hauing receiued consolation from the Lord as wee haue seene heretofore It is as much then as if hee had said Seeing the Lord is pleased to haue some Disciples amongst whom his doctrine should bee sealed I will wait although hee hath hid his face from Iaakob That is to say although
God did not so chuse his dwelling place there as if being tied to that he would therefore allow a bastard and newfound seruice but would be sought and serued there according to the rule of his word And therefore Isaiah taking the God which dwelled in Mount Zion on his side taxeth and sharpely galleth the hypocrits who foolishly and proudly bragged as oft as they cried The Temple of the Lord Ier. 7.4 because it was rather an idoll wherein they gloried contrary to Gods word Now although they snatched the promises to themselues yet they falsly alleadged them against the true seruants of God as the Papists at this day doe against vs. The Prophet then adorneth God with this title to the end hee may vnmaske those hypocrits which made no conscience vainely to oppose the name of the Temple against the expresse word of God And in this regard Isaiah now saith Take vs for monsters as it pleaseth you yet notwithstanding God will approue of his owne you cannot abhor them but you also therewithall reiect the God of Abraham and Dauid whose seruants we are Vers 19. And when they shall say vnto you Enquire at them that haue a Spirit of diuination and at the Soothsayers which whisper and murmur should not a people enquire of their God from the liuing to the dead BVt if they say The Prophet goes on with his speech to wit that all the faithfull being armed with the authoritie of God should not onely as with a buckler but as with a wall of brasse constantly resist all impietie He admonisheth them then to continue stedfast and not to be shaken if any should offer to solicite them to superstition and idolatrie Hee vseth the plurall number to shew that it was a vice common among all estates which had ouerflowed euery where as if he should say I see very well what will come to passe you shall be in great danger for those which remaine amongst you will indeuour to turne you aside from the true God because themselues being wicked will also desire to haue you become like them There withall he sheweth how wickedly they were reuolted from the law and couenant of God in that they were not ashamed to solicite others to seeke vnto Sorcerers and Enchanters whose verie names ought to haue been abominable and accursed vnto them A people Some reade this altogether in the person of the wicked as if vnder pretence hereof they would deceiue the simple to wit that there is no nation whatsoeuet without oracles reuelations but euery one asketh counsell at his gods or at least of the Magicians and Soothsayers Yet notwithstanding mee thinks the opinion of others is more sound who thinke that Isaiah teacheth his disciples how they should answere if so be any should solicite them to idolatrie And yet this doth not sufficiently open the meaning of this place for commonly it is expounded as if it were a comparison from the lesse to the greater What doe the Gentiles aske counsell at their gods which notwithstanding are falsly so called and shall wee not make more account of him whom wee know to be the true God especially seeing he hath manifested himselfe so to be vnto vs and that by so infinite testimonies Is it not a foule shame that the heathen should make more reckoning of their gods then we doe of our God But I rather expound this of the Iewes themselues who are called People by way of excellencie because they were adopted of God Neither is it materiall that the Prophet vseth the word Elohim Gods in the plural number for the same word is taken in the like sense in the singular This text is a buckler wherewith we ought to beate backe all those superstitions which glide so smoothly thorowout the world And if others doubt and stand in a mammering whether they should aske counsell at dead Idols or at Saints departed yet let vs alwaies haue this answere readie at hand That wee ought to aske counsell of God onely Now the Prophet alludes to the place in Deuteronomie where the the Lord forbids that they should goe to Enchanters or Sorcerers Deut. 18.10 And lest they should alleadge the examples of the heathen who had their Soothsayers and expounders of dreames and obserued the flying of the fowles hee addes in 15. verse that they should not want a Prophet neither should they be left destitute of necessarie doctrine It was the will and pleasure of God then that they should wholly depend vpon his word and onely learne from thence whatsoeuer was expedient for them to know and so to yeeld him loyal obedience As touching that which followes from the liuing to the dead some expound it otherwise and interpret for in stead of from and then the sense is this Will yee aske counsell at the dead for the matters of the liuing But in regard this sense is constrained it should bee more proper it may bee to expound it thus The Lord will be our master and for this end hath ordained his Prophets that wee should learne his will of them for the Prophet is the mouth of the Lord. It is not lawfull then to goe vnto the dead to whom this office was not giuen and adde hereunto also that the Lord mindes not to vse the seruice of the dead to teach vs. But yet when I haue well considered the text somewhat more narrowly I had rather translate the Hebrew word Bead From to wit frō the liuing to the dead as if he should say that one onely God ought to suffice vs as well for the liuing as for the dead Whether thou considerest the heauen the earth or the lowest parts thereof thou shalt finde that one God onely sufficeth vs. Me thinks this sense is most proper and easie The Prophet then armes the faithfull against the deuises and plots of the wicked which otherwise might haue caused them to reuolt to the end they might content themselues to haue God onely for their Master and that they should not doe him that iniurie as in forsaking his doctrine to giue themselues to other teachers but rather casting off all other things they should onely depend vpon the truth the which hee repeates and confirmes immediately Vers 20. To the Law and to the Testimonie if they speake not according to this word it is because there is no light in them THis place is diuersly expounded For some take it to be a forme of an oath as if the Prophet should Sweare by the law that those were apostataes which drew others to the like apostasie with them But I take it otherwise namely that we are rather brought to the Law and to the Testimonie because the particle Lamed shewes that this is the true sense The Testimony is conioyned with the Law not as if they were diuers things but for the plainer vnderstanding As if hee should say To the Law which containes the Testimonie of Gods will toward you Lastly we must take the word Testimony for an
for in prosperitie we flatter our selues but being oppressed we abhorre whatsoeuer is about vs. Now if any had rather referre this to the reprobate then this word fret shall note out that gall and bitternes which rather pricks them forward to a furious raging then to a calme and quiet humbling of themselues They shall curse their king By king some vnderstand God And Zophonie takes Malchom in this sense Zoph 1.5 that is to say their king But I here put a distinction between king and God for the wicked are first blinded with the false trust which they put in Idols and by and by after they ground and establish their strength vpon earthlie things The Iewes hauing a king were puffed vp with his glorie and power and when Isaiah preached the wicked exasperated the king against him and they moued all the people to imitate their king who was as it were the standard-bearer In as much then as they were puffed vp as wel in regard of their idols as of their king he shewes that they shall be oppressed with so many calamities that they shall be constreined to curse their gods and their king And behold heere the beginning of repentance namely to detest and put farre away all impediments which turne vs away from God Lifting vp their face on high He heere describes an affrighted and perplexed conscience which vexeth the afflicted so long till they haue learned to lift vp their eyes boldly on high It is some beginning of repentance as I haue touched a little before to endeuor to seeke true remedies hauing been instructed and awakened by calamities and chastisements But we must goe a step further to wit that resting our selues vpon God only we gaze not here and there neither yet be tossed to and fro with all winds To be short Isaiah threatneth the Iewes with an vtter ruine because they were become so desperate that a light and easie stroke of Gods hand had not sufficientlie tamed their rebellion Yet notwithstanding we may expound this in the good part to wit that the Iewes should lift vp their eies at the last vnto heauen Vers 22. And when he shall looke to the earth behold trouble and darkenes vexation and anguish and he is driuen into darkenes BVt then we must reade this 22. verse apart and so the sense will be that the Iewes shall conuert vnto God because they shall be destitute of all meanes on earth and shall perceiue nothing but horrible calamities on which side soeuer they turne their eyes Now these speeches are partlie simple and partlie figuratiue for by darknes and obscuritie he meanes nothing else but aduersitie after the maner of the scripture phrase but he addes driuen amplifying it greatlie by this word affliction for if one push him forwards which is in darknes he stumbleth and hurts himselfe very greatly His meaning is then that to one sore affliction the Lord wil adde another more grieuous to humble them more and more For his intent is nothing else but to shew that the iudgements of God shall be so horrible that they shall be constreined in despite of their teeth to cast vp their eyes to heauen THE IX CHAPTER Vers 1. Yet the darkenes shall not be according to the affliction that it had whē at the first he touched lightly the land of Zebulon and the land of Nepthaly nor afterward when he was more grieuous by the way of the sea beyond Iordan in Galile of the Gentiles HE begins to comfort the afflicted with hope of a mitigation of the chastisements least they should be swallowed vp with so great an heape of calamities Many draw these words to a cleane cōtrarie sense saying that it is a threatning which presageth a more heauie affliction to the Iewes 2. King 15.29 17.6 then that wherewith they were chastised by Tiglath-pelezer or by Salmanazar The first did them much euill and the second more then the former for he caried the ten tribes away captiue and abolished the name of Israel Some thinke then that the Prophet in this place foretels of a more heauie calamitie then euer they yet tasted of which being compared to the two former should much surpasse them Although I am not minded to reiect this exposition because it is something probable yet notwithstanding I am of a contrarie opinion albeit this first hath the fairer shew the Prophet meant to take all pleasures from the hypocrites lest they should imagine that this destruction which was to ouerflow all should be like some little spoile which might passe away by and by as the former afflictions had done and so shall we take the particle Ci in his proper signification But me thinks the naturall sense of the place will agree better if we say that it is a consolation wherein the Prophet begins to moderate that which he had formerlie spoken of these horrible darknes and driuings forward and in mitigating the bitternes of these chastisements he comforts and drawes them to hope that God will shew them mercie as if he should say And yet euen in this cruell destruction which the Iewes shall vndergoe the darknes shall not be such as it was when the land of Israel was first afflicted by Tiglath-pelezer and then a little more seuerely by Salmanazer for the faithfull might haue growne out of heart in such distresses if they had not had some consolations to haue cheered and comforted them The Prophet then speakes vnto them to the end they should not thinke themselues vndone and declares vnto them that the rods wherewith God meant to beate them should be more easie then the first We shall easily discerne hereafter by the context how proper and naturall this exposition is But why saith the Prophet that this destruction which will lay all things waste Quest shall yet notwithstanding be more gentle and supportable for Ierusalem should be razed the Temple broken downe the Sacrifices abolished which notwithstāding in former warres remained wholie vntouched this then should seeme the cruellest and the others but light in comparison Ans We must obserue that there is a certaine promise added to this which was not to the others now it is by this promise only that temptations may be ouercome and the iudgements made more light this I say is the only remedie which sweetneth our euils so that those who are destitute thereof must needs fall into despaire If the Lord confirme vs by this meanes giuing vs hope of his helpe there is not the greatest affliction which we shall not esteeme very light This may be illustrated by a similitude It may fall out that a man shall drowne himselfe in a little riuer if he fall thereinto with his head downward the which notwithstanding in the midst of the sea might haue been saued if he had had some planck or boord which might haue brought him to the shore So also the little calamities will ouerwhelme vs if we be destitute of the grace of God whereas being grounded
referred to those which are assistants or counsellers to kings or some others If any cauiller will yet rest himselfe too obstinately in this wrangling of the Rabbins he shall do nothing else but manifest his impudencie Let vs follow that which is plaine and cleare Wonderfull We must note 1. Wonderfull These titles giuen to Christ be no vaine things that these titles be no vaine things but fitlie applied to the present occasion for the Prophet teacheth what a one Christ shall shew himselfe to be towards the faithfull Now he disputes not of his incomprehensible essence but extols his vertues whereof we shal haue experience by faith Which we ought so much the more to keepe in mind MeÌ„ are wont to content themselues wâ—th the bare name of Christ without consideration of his power because men for the most part content themselues with the bare name of Christ without consideration of his vertue and efficacie the which indeed we ought euermore chieflie principallie to weigh and consider In the first epithite he prepares the minds of the faithfull to the consideration of a very rare thing to wit that they should expect some more excellent and greater matter from Christ then that which we see in the course of Gods ordinarie workes As if he should say There are inestimable treasures wonderfull things hidden in Christ And the very truth is that his redemption farre surpasseth the worke of the creation of heauen and earth So then the summe is that the grace which God hath manifested in Christ is more excellent then all other miracles The second epithite signifies 2. Counseller that the redeemer shall come adorned and decked with all wisedome But heere we must call that to mind which I haue touched before namely that the Prophet disputes not in this place of the hidden and secret essence of Christ but of that vertue which he manifested towards vs. He calles him not Counseller then because he knowes and vnderstands all his Fathers secrets Iohn 1.18 but rather in regard he issued out of his Fathers bosome and therefore performed all the parts of the office of a soueraigne and perfect Teacher so as it is not lawfull for vs now to be wise further then his Gospell to the praise whereof also this appertaines 1. Cor. 1.24.30 Ephes 1.17 Col. 1.9 for therein the wisedome of God is fullie conteined as Saint Paul also often shewes and therein also Iesus Christ manifests and declares whatsoeuer is necessarie for our saluation and that so familiarly that he speakes no more to his disciples as vnto seruants but as vnto friends Iohn 15.14.15 The mightie God 3. The mightie God El is one of the names of God which notwithstanding is deriued from might or power so as sometimes it is added in stead of an epithite But here we may perceiue it is a proper name because Isaiah contents not himselfe therewith but hath added the epithite Gibbor which signifies strong And truly if Christ were not God it were ill done to reioyce in him for it is written Cursed is he that trusteth in man Iere. 17.5 The maiestie of God then must of necessitie shine in him that in him we may place our confidence because we can not rest vpon any creature without high sacriledge He is called the Mightie God then for the same reason that he was heretofore called Immanuel Chap. 7.14 For if in Christ we only find flesh and the nature of man our reioycing should be friuolous and peruerse and the stay of our hope should be grounded amisse and without any stedfastnesse If Christ bee God yea a mighty God â—hen wee may boldly repose our confidence in him Eph. 6.12 But if so be he shew himselfe to be a God to vs yea a mightie God then may wee boldly and securely repose our confidence in him There is also very great reason why the Prophet calles him the Mighty and Strong for we haue to fight against the diuel death and sinne enemies that are farre too mightie and strong for vs to deale withall who would quickly master vs if wee were not clothed with the inuincible strength of Christ By this epithite then wee are taught that Christ is strong enough to vphold our saluation to the end wee should desire none but him Christ is a strong God for vs. for he is God and wil shew himselfe strong for vs. This application is the key of this place and of others like vnto it to wit that we distinguish betweene the incomprehensible essence of Christ and that power by which he manifesteth himselfe vnto vs. 4. Eternall Father Eternall Father The Greeke Translator hath added To come and in my iudgement hath rightly expounded it for it sets forth the Eternitie vnlesse wee had rather say that a perpetuall and continuall order of times and seasons should agree better lest the heauenly life which is yet hidden from vs should needlesly bee restrained to this place It is true that the Prophet also comprehends that yea and admonisheth vs that Christ shall come to make his elect immortall but because the faithfull being yet in this world must passe from death to life this time to come is referred to the eternall estate of the Church The name Father is taken for Author because Christ maintaines his Church in all ages and giues immortalitie as to the whole body thereof in generall so to euerie member in particular Whence wee learne how fraile and brittle wee are being out of him For be it that wee liue very long according to the manner of men what shall become of this old age at the last Let vs therefore lift vp our mindes to that eternall and blessed life which wee possesse by faith and hope although wee see it not visibly with our bodily eyes 5. Prince of peace The Prince of peace Behold the last epithite whereby the Prophet declares that Christ shall bring full and perfect felicitie with him at his comming or rather a quiet and blessed securitie For the word peace signifies as much oftentimes amongst the Hebrews as prosperitie in regard that among all blessings none are found better or more desireable then peace The summe is that all those who will subiect themselues vnder the gouernement of Christ shall leade a quiet a happy life vnder his obedience Whence it followes that where this King raignes not mens liues are most miserable and full of troubles But herewithall wee must obserue that the nature of this peace and of this kingdome are both alike For it hath his principall seate in the consciences of men otherwise it must needes be that wee should be alwaies in conflicts and exercised through continuall assaults And therefore Isaiah doth not promise an external peace only but such a peace whereby wee may enter againe into fauour with God from whom we were vtterly estranged and enemies before Being iustified by faith we haue peace with God saith S. Paul Rom.
iudgement For he reueales and manifests himselfe and his power vnto vs in them both First when in taking pitie vpon vs he deliuers vs out of the dangers wherein we are plunged And secondly when he roots out the wicked and contemners of his word The two significations tend to one end because God manifests not himselfe vnto vs but by his workes and we thinke hee hath forsaken vs vnlesse hee giues vs some signe of his presence The Scripture applies this word visitation then to our capacitie because when wee are pressed with afflictions and the wicked in the meane while let loose the bridle to all dissolutions it seemes to vs that God is farre off from vs and that he takes no care of our matters Visitation therefore in this place must bee taken for iudgement And how it is taken in this place by which God will take the wicked by the necke so as they shall not escape him also that he will oppose himselfe against their boldnesse and rebellion Now if there be such horrible iudgements of God heere in this world how fearefull and terrible will he be when he shall come at the last to iudge all men For all the examples of chastisements which now astonish and amaze vs are but small beginnings of that last vengeance wherein hee will thunder vpon the reprobate and hee also reserues and deferres many things which hee seemes to passe ouer in silence euen of set purpose vntil that day And if the wicked be not able to beare the blowes wherewith he smiteth them here below how much lesse well they be able to sustaine his fearefull and incomprehensible Maiestie when they must come before his tribunall seate of glory at whose presence euen the very Angels are astonied When he saith from farre note that wee ought not to waxe senselesse whē prosperitie abounds for all such as extenuate the power of God by a false securitie which rockes them asleepe in their vices shall feele that in an instant he can and also when he will shake both heauen and earth euen from the one end thereof to the other To whom will ye flee He shewes how they shall rest vpon their forces in vaine because they shall auaile them nothing at all to resist the hand of God He also shewes that as they haue been cruell towards others so it should be a most iust recompence that in their need they should finde succor neither from God nor man for there shall be iudgement without mercie vnto those that shew no mercie Iam. 2.13 This shall happen especiallie to the Iudges who ought to haue been a refuge for the whole people because it is their office to defend and maintaine the poore and afflicted but if in stead therof they despise betray or spoile thē is it not good reason they should feele how much their crueltie displeaseth God that euē in their own destructiō As touching that which followes Where will ye leaue your glorie The expositors take it as if Isaiah should say that they shall be depriued of their dignitie And they thinke the Prophet in derision asks what shall become of this their high preheminence wherewith the great ones haue no lesse proudly then foolishlie aduanced themselues when God suffered them to take their pleasure But because this would be too much constrained I rather thinke that Isaiah inquires where they will finde hiding places to secure their glory And in this sense I take the word To leaue namely To put in safetie and the two particles answers thereunto To whom will you flee for succor Where will you finde refuge that you may hide your excellencie Vnlesse any had rather retaine the exposition which I haue put in the margin because the verbe Azab signifies To assure as well as To leaue To conclude if God confound and ouerthrow Princes in this wise that are so high exalted what shall become of those that are of base condition There is none then that hath any cause to flatter himselfe for wee must needs become all as stubble Psal 83.14.15 when the wrath of God shall be kindled against vs. Vers 4. * Or if they fall not Without me they shal fal amōg the bound they shall fall among the slaine yet for all this his wrath is not turned away but his hand is stretched out still BEcause the signification of the Hebrew particle is ambiguous the expositors bring many interpretations Some take it exclusiuely as in many other texts of the scripture euen as if he should say They shall only fall among the prisoners and slaine because they shall be led captiue or put to death Others translate Without me and if this reading agree the Prophet shewes what the cause of their destruction is to wit they are reuolted from God and this is the cause indeed of all euils namely to leaue the fountaine of life of saluation and so consequently of all good things And thus he toucheth the sottishnes of the wicked to the quick who thought themselues iolly fellowes when they had forsaken the Lord euen as if there could not haue befalne them a more desireable and pleasant thing then to be separate farre enough from him and thus it should be a kind of bitter reproch in regard their calamitie should proceed from no other cause then from the absence of God whereof they fondlie reioyced Others thinke this should be a broken or an abrupt maner of speech to wit that they should haue no refuge but in hiding themselues vnder them that were fallen and slaine And also it may be a forme of an oth Now this sense will agree well that God should sweare with indignation that he would not pardon one of them but would deliuer some ouer to their enemies who should cut their throtes and would cause others to be led into captiuitie This sentence then sheweth what destruction shall befall all those who being admonished by the word of God repent not We also gather from the text following that the Prophet threatens them with a fearefull destruction for he repeates that which he hath said alreadie to wit that the wrath of God is not yet appeased and that he will finde out greater chastisements then the former to auenge himselfe vpon them This teacheth vs that there is nothing better then to be touched with true repentance and in good earnest to acknowledge our faults betimes to the end the Lord may shew vs mercie Vers 5. O Ashur the rod of my wrath the staffe also in their hands is mine indignation THat which now followes hath such reference to the denunciation of punishment that yet there is also mingled therewithall some consolation to sweeten the troubles of the faithfull yea the speciall drift of the speech is to shew that all the euil which the Assyrians shall do them is but a scourge sent of God for a time only and yet after the wicked shall haue triumphed with ioy aboue measure it must needs come to
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
put Christ himselfe to silence and can not indure his voice nay doe they not on the contrarie disgorge their edicts with full mouth their lawes decrees and tyrannicall constitutions against it Vers 5. And iustice shall be the girdle of his loines and faithfulnes the girdle of his reines OTher translate girdle but because the Prophet sets Christ before vs decked as it were with his royall ornaments I haue rather translated it sword-girdle or hangers for this also is a kinglie ornament as was the scepter which was giuen him heretofore Vers 4. And Iob minding to shew that God will strip kings of their honour saith that he will vnloose or vnbuckle their girdle Iob. 12.18 Wherefore to be girt with a sword-girdle is nothing els but to be placed in royall dignitie as we also shal see hereafter in another place Chap. 14.5 Chap. 22.21 Now the Prophet heere describes two sorts of girdles to wit iustice and faithfulnes vnlesse any had rather say that the word faithfulnes being a substantiue should be put in the place of an adiectiue as if he should say that Christ shall be gâ—rt with faithfull iustice For faithfulnes is not added here as a diuers thing from iustice but to declare what this iustice is wherewith Christ is girded Some thinke he speakes here of that iustice which Christ communicateth vnto vs so as it should not only be in him but in his members also By faith or veritie they vnderstand that faith whereby we imbrace the saluation which is offred vnto vs. The Chalde Paraphrast expoundeth it thus The iust shall come about him and the faithfull shal approch vnto him But I take it more simplie as if he should say He shall not appeare as kings clothed with purple crowned with a diademe or girt with a sword-girdle but iustice and faithfulnes shall shine in him I confesse that iustice is not so inclosed in Iesus Christ that it also appertaines not to all his members yet notwithstanding wee must obserue this maner of speech that Christ Girded with righteousnes comes forth to gouerne his members by it the which also he forthwith powres out vpon than by a secret power of the holy ghost If we distinguish the word faith from iustice me thinks it should be put for faithfulnes or stedfastnes as if the Prophet should say that Christ will neuer deceiue those that are his because he will alwaies continue like himselfe Vers 6. The woolfe also shall dwell with the lambe and the leopard shall lie with the kid and the calfe and the lion and the fat beast together and a little child shall lead them 7. And the cow and beare shall feede their young ones shall lie together and the lion shall eate straw like the bullocke HEe againe describeth the qualities and conditions of those which shall be subdued vnto Christ For because there is a mutuall correspondency betweene the King and the subiects he sometimes ascends from the body to the head and by and by from the head to the members and we haue alreadie said Verse 2. that Christ raignes not for himselfe but for his faithfull ones whence it followes that hee frames our vnderstandings to his will by the operation of his holy Spirit Yet notwithstanding the Prophet aimes at a further thing for it is as if he should promise an happie reestablishment to the world describing aâ— it were the order which was at the beginning before that woful and sorrowful change happened by the reuolt of man vnder the which we are constrained to sigh at this day Whence comes it that the brute beasts are so cruell that such as haue any strength giue themselues to snatch rent and deuoure with violence Certainely there should haue bin no discord betweene God and the creatures if they had continued stedfast in their first and pure originall When they rise vp then one against another and that the weakest haue neede of defence against the strongest is it not a testimonie of that confusion which is issued from the sinne of man Now seeing Christ is come to the end that hauing abolished the curse he might reconcile the world vnto God it is not without cause that the re-establishment of a perfect estate is attributed to him as if the Prophet should say that the golden world should returne during which time all felicitie should flourish that is to say before the fall of man and the change and ruine which followed thereupon God by Hosea speaketh thus I will make a couenant for them with the beasts of the field with the birds of the ayre and with the creeping things Hose 2.18 as if hee should say After that God shall become mercifull to the world for Christs sake he will therewithall shew the signes of his good fauour vnto it to the end that whatsoeuer corruptions did proceed from the sinne of man might come to an end To conclude the Prophets vnder these figures teach the very same which S. Paul affirmes plainely to wit Col. 1.20 that Christ came to gather the things which were scattered both in heauen and in earth Ephes 1.10 The summe of all then is that Christ shall come to chase all hurtfull things out of the world and to restore it to the first beautie in which it was before it was accursed And therefore he saith that the lion shall feede the bullocke Had not the contagion of sinne infected the world we should haue seene no beast giuen to deuouring or blood sucking but the fruits of the earth would haue sufficed all liuing creatures for if the contagion of sinne had not infected the world wee should not haue seene any beast giuen to blood nor to the pray but the fruits of the earth would haue sufficed all things which kind of foode indeed was prescribed vnto them by the Lord. In the meant while although Isaiah saith that the wild and the tame beasts should liue quietly together to the end the blessing of God should appeare shine euery where yet notwithstanding he aimes chiefly at that which I haue said to wit that no hurtfull affection should be discerned amongst the people of Christ neither yet any crueltie or inhumanitie whatsoeuer And whereas before they had beene as lions and leopards they should now become like lamb and sheepe because they shall haue put off all cruell and brutish affection For by these kindes of speech he meant nothing else but to say that those which in times past had been like outragious and cruell beasts should become gentle and tractable And therefore he compares violent men and robbers to wolues and beares which liue of the pray and spoile and pronounceth that they should become tame and meeke so as contenting themselues with a common and ordinarie diet they will carefully auoid the doing of wrong or hurt vnto any Now here we must argue from the lesse to the greater to wit if Christ doe appease and set the brute beasts at vnitie together
signe which God shall giue them but at his expresse commandement euen as if I should call one to come vnto mee and hee should forthwith follow me He shewes then that Babylon shall be destroyed by the Medes and Persians no otherwise then if they should yeelde obedience to the call of God For although their ambition pride and crueltie was the motiue touching themselues which prouoked them to the warre yet God fitted them thereunto without their priuitie that they might bee the executioners of his iudgement Vers 4. The noise of a multitude in the mountaines like a great people a tumultuous voice of the Kingdomes of the Nations gathered together the Lord of hostes numbreth the host of the battel HE now addes a more liuely description by which he sets the things themselues as it were before their sight because the Prophets contented not to speake only vnlesse therewithall they did euen plainely represent the things wherof they spake for words barely and coldly pronounced after a common maner moue not so much neither doe they touch mens hearts so to the quick as fuguratiue speeches doe which represent the liuely image of things It is then as if the Prophet should say You now heare a man speake but know ye that this voice shall haue such great efficacie that by the very sound thereof nations shall be moued peoples shall make a noyse and a great sound for the great multitudes of them yea they shall cast forth fearefull cries and all to bring Babylon to ruin This cry then shall haue such force and that after my death as if that which I now threaten were presentlie before your eyes By this therefore we see of how great efficacie the word of God is when all creatures both in heauen in earth yeeld obedience vnto it So much the more then ought we to be confirmed in this doctrine seeing nothing came to passe which was not foretold long time before This is the reason why he affirmes in the latter end of the verse that God will assemble diuers nations together vnder his conduct and howsoeuer they shall haue no meaning at all to execute those correctiōs which he hath ordained yet shall they do nothing but by his appointmēt euen as if some Captaine amongst vs should muster or set his souldiers in array Vers 5. They come from a farre countrey from the end of heauen euen the Lord with the * Or vessels or instrumēts weapons of his wrath to destroy the whole land HE yet more fullie confirmes that which I said erewhile to wit that the preparations of warre come not out of the earth nor by hap hazard for albeit men by their lusts raise vp those troubles which are in the world yet God hath an ouerruling hand aboue them Isaiah therefore rightlie attributes the preheminence vnto him seeing men are nothing but the weapons of his wrath Now he saith that the destroyers of the Monarchie of Babylon shall come from a farre countrie the reason is because we seldome feare any dangers vnlesse those which be very neere vnto vs. Babylon was in such wise fortified and well compassed about with so many kingdomes and prouinces which were subiect vnto it that it seemed no enemies could euer so much as approch vnto it In a word she feared no dangers at all euen as if she had been compact together and built in the cloudes In as much then as there was no danger which threatned this citie any way round about it he therefore shewes that the destruction thereof shall come from farre For although all things may seeme quiet and peaceable in our conceit hauing no controuersies at all with our neighbours yet notwithstanding God is able to cause enemies to come from the vttermost part vnder heauen Wherefore we haue no occasion to promise a secure and prosperous estate vnto our selues although we should discerne no danger neere at hand to threaten vs. If this prophesie should haue been caried to Babylon no doubt but they would haue despised it as a meere fable For let it bee granted that they would haue had some respect of the Prophets person yet would they in this their proud confidence wherewithall they were possessed haue contemned these threatnings as vaine and friuolous An example whereof wee haue readie at hand for wee at this day speake of the Turke in our Sermons yet euery one thinks they be idle tales because we thinke they are very farre off notwithstanding wee see how much ground he hath gotten in a small time in ouerrunning those which were farre remote from him and were more mightie then he The sottishnes of men is so great that they can not be awakened vnlesse they be beaten vpon till they may feele the blowes Let vs therefore set the Babylonians before vs as an example to teach vs wisdome that so we may scare the threatnings which the Prophets denounce in their Sermons betimes lest we be ouertaken with the reprobates who trusting to their tranquillitie are so astonished when the hand of God appeares and smites them that they are vtterly vnable to stand but rather fall downe senselesse and amazed Whereas he puts the whole land for Babylon he hath respect to the largenesse of the kingdome that they might not thinke to preuent the assaults of the enemies by meanes of the prouinces wherewith they were inuironed on euery side yea notwithstanding that he shewes the calamitie shall be such that it shall not only come in one way vpon them but shall be as a deluge ouerspreading a great part of the world Moreouer the Medes and Persians are here called instruments or vessels of the wrath of the Lord in a contrarie sense to that which the reprobates are so called by S. Paul Rom. 9.22 For there the Apostle opposeth the vessels of wrath to the vessels of mercie and teacheth that the free grace of God shines in the elect and his iust and seuere iudgement in the reprobate But the Prophets meaning is that the Medes and Persians are as darts in Gods hand of whom he serues his turne to execute his wrath and vengeance Vers 6. Howle you for the day of the Lord is at hand it shall come as a destroyer from the * Or of the strong or destruction of the destroyer Almightie HE followes the matter still and commands the Babylonians to howle not that he directs his speech to them as if he were in hope that it should profit them but in shewing what effect it should haue hee intermingles this maner of speech with great vehemencie He speakes of the day of the Lord after the vsuall phrase of the scripture because that when the Lord deferres his iudgements it seemes he ceaseth from performing of his office euen as Iudges do when they go not vp into their Iudgement seates Let vs then obserue this language well the reason is Doctrine we would willinglie subiect the Lord to our fancies that so he might by and by pronounce
Daniel himselfe who was there present saith Dan. 6.1 that the citie was taken only Dan. 5.30 This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates Ans but therein they haue wrested the text for the Prophet by and by after speakes of the Medes and Persians Moreouer the threatnings which wil orderlie follow hereafter touching the Moabites Tyrians Egyptians and other nations doe sufficientlie shew that this prophesie is properlie against the Chaldeans whom the Prophet placeth in the first rank not that their destruction was so neere at hand as was the destruction of the rest but because the Church had no greater nor more dangerous enemies then they And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished but whatsoeuer he foretold against the profane nations in the whole course of his ministrie is put all vpon one heape as it were Thus then the order of time was not kept but the likenes of things was the cause why they haue put all these prophesies in one For whence is it that Isaiah makes no mention of Nineue seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes with whom the Babylonians were in league but in regard that he speakes not of the histories of his time till he comes to the three and twentie Chapter but only prophesieth of the iudgements of God which came to passe after his death Now when he declares that Babylon shall be destroyed vtterlie it is certaine he speakes not of one destruction barely but vnder it comprehends the full ruin thereof which followed long time after the first For Babylon florished yea after the Persians had subdued it and kept the name and dignitie of a thrice renoumed citie And howsoeuer it be true that another citie was built called Ctesiphon that part of the glorie and riches of Babylon might be taken away yet notwithstanding the commoditie of the place the sumptuous buildings and fortresses of the citie caused that the dignitie royall excepted she was in nothing inferior to the head citie of Persia Yea after the death of Alexander the Great when Seleucia was built neere vnto it yet could it not staine the name and reputation of this so ancient a citie From hence then we gather that the things which are heere spoken can not be restrained to one time And yet is it not without cause that the Prophet threatens them so sharplie seeing the change of their empire was the beginning of diuers calamities which followed thereupon afterwards The change of Babels Empire the beginning of future calamities So that howsoeuer all the people were not slaine yet notwithstanding in regard the citie was forciblie assailed and taken by a sodaine assault and that by night when all the kings court were drowned in drunkennes it could not be but the Medes and Persians hewed all those in pieces which they met withall and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors seeing it was vnpossible to subdue them by any other meanes Now after that Babylon was by little and little brought vnder shee by and by after changed her king and after she had been a while vnder the gouerment of Alexander the Macedonian Alexander the Macedonian Seleucus Bâ—bel brought to ruin at last she sodainly fâ—ll into the hands of Seleucus who indeuored by all meanes to abate the greatnes of it till at the last it was brought vtterlie to ruine And thus whilst God suffered her to stand she serued as a deformed and shamefull spectacle that the accomplishment of this prophesie might be the more excellent and certaine and therefore our Prophet rightlie affirmes that the wrath of God shall not be appeased vntill this den of theeues shal be wholly brought to nought As touching the words some of the expositors take Enosh which we haue translated man for a warlike and noble man and Adam which wee haue expounded person for all handicrafts men But in as much as the Etymologie agrees not well herewith I doe not thinke the Prophet meant so I am rather of opinion that it is a repetition of words which is common with the Hebrewes Others take the word Ophir which I according to diuers expositours haue translated pure gold for a precious stone but we gather from many places of the Scripture that it signifies very pure and tried gold Vers 13. Therefore I will shake the heauens and the earth shall remoue out of her place in the wrath of the Lord of hostes and in the dâ—â— of his fierce anger THis is an other figure which serues for an amplification For God cannot repeate this doctrine too often The reason is not onely to astonish the infidels but also to bring consolation to the good who are often times disquieted when the wicked are at their ease and haue all things at their desire which Dauid confesseth when he saith I haue cleansed mine heart in vaine and washed mine hands in innocencie Psal 73.13 These liuely images then are for good cause thus painted out before our eyes to shew vs plainly the destruction of the wicked And therefore it is as if Isaiah should say Were it so that the verie heauens had neede to be shaken for the bringing downe and the rooting out of infidels euen that should be done For they thinke themselues out of all danger and so deepely rooted in the earth as if it were impossible to plucke them vp but the Prophet shewes that they greatly deceiue themselues because the Lord will rather shake the heauen and the earth also then that they should not come tumbling downe from their greatnesse whereunto they are mounted vp aloft Whence it followes that although the world presents a thousand leaning stockes vnto vs as well high as loâ—e yet notwithstanding there shall be no stedfastnesse in any of them vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements how much more will it appeare in that generall iudgement when Christ shall ascend into the iudiciall throne of his maiestie to pronounce sentence of condemnation against all the wicked Vers 14. And it shall be as a chased Doe and as a sheepe that no man taketh vp euery man shall turne to his owne people and flee each one to his owne land HEe declares that outward succours shall profit the Babylonians nothing at all and by these similitudes shewes with what feare the souldiers shall be seazed Now Babel did not onely strengthen her selfe with the men of warre of her owne Countrie but she had strangers also vnder her pay He saith they shall all resemble little Fawnes or Does which are very timerous beasts and to scattered sheepe so as they shall retire
happinesse vnto vs Rom. 8.28 Now Isaiah shewes that this shall not come to passe by meanes of men but by the grace of God which is the onely builder of this throne Wherefore to him onely must we attribute this mercie and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying that the cause must be sought no where else but in the meere mercie of God This is a grounded trueth for God was not mooued thereto by the worthinesse of any merits alas they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people but seeing those whom he had adopted had vndone themselues he meant to shew a token of his infinite bountie in their restauration Shall sit vpon it in stedfastnesse There is almost no one word here which hath not his weight so as this verse is worthy to be continually remembred I grant indeede there is an allusion heere in the word Tabernacle 1. Sam. 16.11.12 2. Sam. 7.2 as some doe expound it to wit that he was as a common person before he was called to sit in the royall throne For the Prophet meant to decipher out a liuely image of the Church which is farre vnlike the thrones of kings and princes neither shines it with gold siluer or precious stones as they doe Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance yet he therewithall admonisheth that it shall beâ— prepared and set vp among men in the earth For if it had been onely said that the throne of Christ should be set vp it might haue been demaunded whether his seate should be set vp in heauen or in earth But when he saith in the Tabernacle of Dauid he shewes that he reignes not onely among Angels but among men also lest wee should imagine he were not to be found vnlesse we ascend vp into heauen The wicked laugh at this taking all that we say of the kingdome of Iesus Christ but for a fable as if it were a fancie forged in our owne braine For they must behold that wee tell them of with their eyes Vnlesse the wicked see yâ— with their eies which is told them they will beleeue nothing also it must agree to their senses as for vs we ought in no wise to conceiue any thing carnally of him but to content our selues with his power and vertue In stedfastnesse The word Emeth signifies all stedfastnesse whatsoeuer and trueth Here the Prophet meanes that the kingdome of Christ shall be firme and stable as Daniel also hath witnessed Dan. 2.44 and 7.14 Likewise the Euangelist Luke Of his kingdome saith he shall be none end Luke 1.33 Wherein it differs from the common condition of other kingdomes Christs Kingdome differs from the common condition of other Kingdoms which often fall and tumble downe by their owne weight be it that the foundations of them bee riches and other great commodities alas their stedfastnesse differs very little from vanishing shadowes But howsoeuer the kingdome of Christ seeme to totter now and then yet Isaiah tels vs that it shall stand for euer Christs Kingdome may now and then seeme to totter but it shall euer stand stedfast because God vpholds it because God vpholds it with his hand We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies so as a man would imagine it would fall to ruine forthwith Let the world deuise what it can then yea let hell it selfe cast forth flashes of flaming fire yet must we sticke fast to this promise Who shall iudge I take the word â—â—ophet for Gouernour as if he should say there shall be one that shall gouerne we often see a magnificent throne and yet no man fits on it and it will ordinarilie fall out that kings shall be either idols or beasts who haue neither iudgment wisedome nor any discretion in them But heere he saith that he which shall sit in this throne wil performe the office of a good gouernour which is added to the end we may know that Christ will be our protector in deed for the iudgement which is attributed to him is nothing else but the safe custodie vnder which he hath receiued vs and which none can wring from him neither will he let the wicked remaine vnpunished when they haue offred vs violence if so be that with a meeke and quiet spirit we will put our selues vnder his protection By the word hasten the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions We must set Christs speedines in comming to our rescue against our impatiencie which we ought to oppose to our impatieÌ„cie because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passions let vs thinke surely this comes to passe because we giue not place to his prouidence Although then that he tarrie according to the sense of the flesh Although Christ seeme to tarrie long in our sense yet he knows what time is fittest to help vs. yet doth he alwaies moderate his iudgements after a most excellent order according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure Vers 6. We haue heard of the pride of Moab he is very proud euen his pride and his arrogancie and his * Or insolencie indignation but his lies * Or shal not be approued or shall not take effect shall not be so THe Prophet addes this sentence by way of preueÌ„tion For that which he had promised touching the restauration of the royall throne seemed incredible neither could they perswade themselues that the Moabites could be destroyed seeing they florished at that time with abundance of riches as also in strength and power of men who for this cause being puffed vp with prosperitie became exceeding proud Adde also that their malapertnes wherewith they insulted ouer the poore Iewes was vnto them like a sore and hard engin to breake and bruise their hearts The Prophet that he might preuent this temptation tels them that the brags of the Moabites are well enough knowne but yet their pride shall not hinder the Lord from punishing of them because there is neither force riches nor multitude that is able to resist him Isaiah then speakes as of a thing commonlie knowne to wit that the Moabites were become so extreame proude that they feared nothing it being in deed the vsuall fashion of those that abound in wealth and power to insult malapertlie ouer God and men But how great soeuer their arrogancie is the Lord will easily pull it downe His insolencie The word Eurah for the most part signifies indignation but the circumstance of this place seemes to require
of Egypt Behold the Lord rideth vpon a swift cloud and shall come into Egypt and the idols of Egypt shall be moued at his presence and the heart of Egypt shall melt in the middest of her THE burden of Egypt Heere the Prophet prophecieth against Egypt because she was the refuge vnto which the Iewes fled as soon as they saw any danger neere For hauing forsaken the Lord The reason why this burden is pronounced against Egypt in whom they should haue reposed all their helpe they looked for no succour at all vnlesse they had it from the Egyptians And therefore it behoued that this Nation also should be brought low so as there should no riches nor strength remaine any longer in it to deceiue the Iewes withall who as long as Egypt flourished because it was well peopled and furnished with all prouisions contemned the Lord or at the least made verie slight reckoning of his promises There was a twofold euill then in this matter first that whereas they should haue rested vpon God onely they were puffed vp with this vaine confidence in Egypt secondly in that the Lord no sooner visited them with his rods but they by and by fortified themselues with the power of the Egyptians against the same as if they had beene able to ouercome his iudgements by setting the arme of flesh against them whereas they ought rather to haue taken occasion by them to haue turned wholly vnto God But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters Behold the Lord rideth This maner of speech is found in other places of the Scripture as in the 104. Psalme verse 3. but onely in generall But Isaiah applies it heere vnto this prophecie because the Egyptians thought themselues so well fenced on euery side that God could no way finde a gap open to enter into their Country Hee derideth this their foolish ouerweening then and against that sets the high and mighty power of God who is borne or carried vpon a swift cloud by means whereof he will easily enter in vpon them neither shall any of their fortresses or bulwarks be able to keepe them out Now because the riches of Egypt had not onely bewitched the Iewes but their false religion also therefore the Prophet doth in like manner taxe their sottishnesse in this behalfe because God would make all their helpe which they looked for from idols to vanish and come to nought also I forbeare to spend time in shewing the vanitie of their childish conceits which some haue dreamed of touching the idols of Egypt to wit that Christ made them fall downe when he fled thither in his infancie for it deserues no refutation at all Yet haue they abused this place to proue this goodly fiction as also many places more like vnto it and yet the Prophet meant no such matter For hee speakes of that discomfiture which the Assyrians gaue the Egyptians shewing how it ought to be attributed vnto God and not vnto fortune as profane men are wont to doe Hee shewes then that this is a iudgement of God by whose hand all things that fall out in heauen and in earth are guided and gouerned Now he telles them that their idols shall fall that is to say that they shall profit the Egyptians nothing at all although they put their confidence in them thought to be in safetie vnder their protection For it is not to be imagined how much this people was addicted vnto superstition The Egyptians grosse idolaters insomuch as they worshipped cats oxen crocodiles yea onions and all kindes of plants So as there was nothing to which they attributed not some diuinitie His meaning is to say then that the power of all these false gods which the Egyptians had taken for their patrons shall fall to the ground Hauing therefore shewed that the Egyptians doe rest in vaine vpon their superstitions hee therewithall also beates downe the proud imaginations which they had conceiued in regard of their earthly powers By the word heart he means the magnanimitie which should quaile at the length euen in the most valiant amongst them so as as they should not dare to enterprise any thing although they had all the furniture they could desire Thus he shewes that they shall make warre against God who will so weaken their hearts within them that they shall wax cowards when the time comes that they must enter battel with ther enemies Neither doth he say that they shall be terrified onely but he addes that it shall be in the mid â—est of all the Kingdome where was the safest quietest abiding because they were there far enough off from all assaults of the enemies The faithfull had good occasion to consider well of this when the Egyptians were at war and wee also ought to behold the same in all mutations of Kingdomes which proceedes from no other cause then the hand of God If the hearts of those who are otherwise warlike persons and haue made great proofe of their valour doe faile them if their forces bee also feebled all must bee attributed to the iust vengeance of God Vers 2. And I will set the Egyptians against the Egyptians so euerie one shall fight against his brother and euery one against his neighbour Citie against Citie and Kingdome against Kingdome HE here describes in a more speciall manner with what calamitie God was determined to smite the Egyptians In saying Ciuil dissensions the worst calamitie that can befall a Common-wealth that he wil set the Egyptians together by the eares he meanes such ciuil dissensions which cause those to bee rent in sunder which ought to defend one another which is the most hurtfull mischiefe that can befall any Citie or people Now it was needfull the Iewes should be perswaded that God in whose hands the hearts of all men are could make the Egyptians to bee inflamed with hatred one against another by a secret instinct whereby they might bee brought to destroy themselues although they were more mightie then their enemies abroad Ciuill dissensions fall not out by chance but Gods prouidence Hence wee learne that the people neuer fall to be mutinous but the Lord sets them on to fight and make warre one with another as if a man should gather a companie of Fencers together into the market place For hee sets them agog to fight and driues them forward to hurt yea euen to kill one another So then euen as wee are to attribute it vnto God when there is friendship and loue among Citizens so also ought we to attribute it to his vengeance when one of them riseth vp against another killing and murdering one another Now by way of amplification he addes that which is yet more horrible and prodigious to wit that those who are knit together by parentage shall band themselues to destroy each other If men be worse then beasts wheÌ„ in forgetting they are created of one and the same nature
almost the very same words in the first Epistle to the Corinthians Chap. 15. had respect to this place but I am not of their opinion For he there recites the phrase of speech which Epicures vsed who holding it as a principle to spend their time in iollitie whilest it lasted neuer thought of life eternall and therefore they said we must be merry and take our pleasure whilest life indureth But Isaiah in this place brings in the wicked who proudly contemned the Prophets menacings neither could they indure that any should forewarne them of afflictions banishments slaughters and ruines For in scorne they tooke vp the Prophets words and at their banquets would say in derision Ho we shall die to morrow These Prophets foretell a speedie destruction that is readie to ouertake vs well let vs yet reioyce and make good cheere one day more Thus obstinate mindes cannot be touched with any remorse at all but rather lift vp themselues against God his Prophets so much the more ouerflow in all dissolutions and disorders Truely it was a monstrous furie in them thus to vomit forth these blasphemies in disdaine indignation and despight which ought not onely to haue rent their hearts but to haue shaken euen heauen and earth also But it were to be wished we at this day had not many such examples for God no sooner threatens but the most part spew out their poison or else scoffe at all things which proceed out of Gods sacred and blessed mouth Vers 14. And it was declared in the eares of the Lord of hostes * Or if this iniquitie shall be pardoned Surely this iniquitie shall not bee purged from you till yee die saith the Lord of hostes AS if he should say Doe you thinke to play the bedlems and not bee punished for it seeing God by this meanes seekes to draw you to repentance But some may imagine that the Prophet onely repeates the same thing he had said before for doubtlesse all things are naked and manifest in his sight But hee addes this as an alarum to awaken the blockishnes of the wicked who neuer durst aduance themselues thus proudly against God but that they thinke they can beguilâ— him for whosoeuer knowes he hath God for a witnesse of his doings ought of necessitie therewithall to confesse that the same God must be his Iudge It followes therefore that the wicked in their cups doe quite and clean bereaue God of his power What maruell is it then if they be summoned to appeare before his tribunall seate to the end they may know that there they must giue an account It is a terrible threatning when hee saith that this wickednesse shall neuer bee pardoned Now the particle conditionall If containes a negatiue in the Hebrew tongue as if the Lord should say Thinke me not to be true thinke me not to be God if I be not auenged of so execrable an impietie The cause why the Hebrewes conceale something in their othes Othes must be vsed with feare and trembling is to accustome vs to be modest and sober in this behalfe for we therein craue that God would iudge and be auenged of vs if we lie Wee had neede of some bridle therefore to restraine vs from making othes rashly The summe of the Prophets speech is to teach vs that nothing is more displeasing vnto God then obstinacy whereby wee treasure vp wrath against the day of wrath as the Apostle saith Rom. 2.5 and depriue our selues of all hope of perdition Vers 15. Thus saith the Lord God of hostes Goe get thee to the treasurer to Shebna the steward of the house and say THis prophesie is particularly addressed against one man For hauing spoken to all the people before hee now turnes his speech to Shebna Shebna whom hee will mention againe in the 37. Chapter The Prophet giues him two titles to wit of Scribe or Chancellour and steward of the house and whereas hee giues the title of steward here he will call him by the name of Chancellour in the other place And therefore some are of opinion touching these words that he was put from his office of stewardship and that Eliakim was put in his roome But this is vncertaine yet we may coniecture by the Prophets words that Shebna was so carried away with enuie that he indeuoured to supplant Eliakim It is no lesse probable that this prophecie was written after Ierusalem was miraculously deliuered and Senacheribs host discomfited In the meane while many things doubtlesse happened that are vnknowne to vs and not vnlike but this perfidious wretch being in some credit did his worst to suppresse Eliakim For it appeares by the historie oâ— the second booke of Kings Chap. 19.2 that Shebna was one of the principall Secretaries whom we now call Chancellour But there is yet a little more difficultie in the word Socen for some thinke it signifies a Treasurer because the verbe Sacan signifies to locke but seeing he calles him Chancellour in an other place I thinke he was not Treasurer Besides the Prophet doth sufficiently witnesse that this man had such cammand in his hands that others in comparison of him were little esteemed Now this authoritie and dignitie could not well agree to a Treasurer and therefore as I take it the Prophet meant some thing else For seeing this verbe signifies some times to entertaine and to warme it seemes the foresaid word is taken for one that sustaineth and vpholdeth whom wee in our common speech call an entertainer It is also certaine that this Shebna had intelligence with the enemie In a word he was a treacherous and subtile fellow for he held secret amitie with the Egyptians and Assyrians complotted mischieuously with them to the end hee might make sure on all sides for vpholding his owne authoritie Others thinke it was a name of some of his predecessours and that he was called Socnite because of the Citie wherein he was borne for they say he was an Egyptian I reiect not this opinion but the other pleaseth me better the reason is because he plaid the Ambodexter in pleasing both parts thinking by this fetch to hold his owne whatsoeuer should fall out It may be cleerely discerned that the particle Hazzeh is put for contempt as if hee should say Goe to that same cunning and subtile fellow that workes vpon the vantage holding with the hare and running with the hounds as they say This word Socen is taken in that sense which I haue touched before in the first booke of the Kings Chap. 1.2 where there is speech of a young virgin that should bee brought to the King to cherish him Notwithstanding if any had rather take it for a man that hurts and wrongs men I mislike it not because the verbe also signifies to impouerish You shall finde this verse further expounded in the 17. verse Vers 16. What hast thou to doe here and whom hast thou here that thou shouldest here hew thee out a
translated Secret signifies also whatsoeuer is within the bodie And thus it is an exclamation to wit my inward parts or my bowels paine me neither is it any absurditie to supplie a verb in a passionate and vehement speech When the Lord plants his Church it seemes to florish and to be out of all perill but when her owne bowels that is to say her children trouble her then is she the most grieued hypocrits aduance thēselues which toucheth her neerer then all the malice of those that are without To this appertaines these complaints Alas Alas for that doubtlesse was the Prophets meaning to the end the faithfull might not thinke their felicitie consisted in the things of this life but might rather know that they were to susteine continuall combates yea euen then when they imagined nothing could hinder them from inioying most sweet peace and tranquillitie His meaning is then to expresse an extreame passion of sorrow wherwith the Church should be inwardlie touched that is to say euen in her bowels and so much the more cause had she to lament because she could not auoid it A true saying For as one saith The Church can not flee from her home enemies neither can she rid her selfe of them This is the cause why the Prophet wants words to expresse his miserie When he speakes in the next place of the disloyall it is a sufficient confirmation of this exposition We haue too much experience and shall feele more and more euery day how great and wofull this calamitie is Whence came Poperie and all the filthie puddle but from this inward plague It is an impostume bred in the bowels of the Church The bane of the Church bred within her owne bowels which at length hath broken forth and annoyed vs with the corruption and stinch of it Whence is it also that in these beginnings of the Church which is but now in the swadling clouts as it were we see the true doctrine corrupted the discipline Discipline adulterated not only by the common people but by them also which from their good example ought to be guides vnto others Is it not because the Church hath alwaies been subiect to this euill Vers 17. Feare and the pit and the snare are vpon thee ô Inhabitant of the earth 18. And he that fleeth from the noyse of the feare shall fall into the pit and he that commeth vp out of the pit shall be taken in the snare for the windowes from an high are open and the foundations of the earth do shake THe Prophet heere expostulates with the people because of their sinnes See verse 14.15.16 Before he said that not one but many nations farre remote should haue cause to sing now hee comes to doctrine for I thinke this should be seuered from the former because Isaiah threatens the wicked againe to the end they might know that in the greatest felicitie of the Church they should continue to be accursed For such are wont falsly to challenge vnto themselues the promises of God when as they appertaine nothing at all vnto them this is the cause why the Prophets are wont to mingle threatnings with consolations It may be for ought we know that the Prophet made this sermon apart vpon some other occasion For neither did the Prophets themselues nor other learned men for them distinguish the Chapters we haue diuers times seene sundrie sentēces ioined together which should be separate many separated which should be ioined What was the cause thereof but ignorance Be it as you will the Prophet directs his speech againe to the wicked and threatens them with an horrible iudgement Now this description of feare pit and snare is set before them to worke vpon their affections for had he in one word told them that destruction was at hand they would haue bin little moued with it But the doubt is whether he speakes to the Iewes only or no for mine owne part I meane not to contend much about it and yet it is most likely vnto me that it appertaines also to other nations yea euen to the whole earth See vers 1.4 whereof he had prophesied before By the earth wee vnderstand those regions which were knowne to the Iewes as we touched in another place Verse 1. The sense then is The sense of this place Thou shalt be pressed with so many miseries that thou shalt not know which way to turne thee as also it is written in Amos He which flies for feare of the Lion shall meete a Beare Amos 5.19 And if he go into his house when he leanes against the wall a serpent shall bite him And in the 15. Chapter of this booke Isaiah told vs that Lions should be sent against those Moabites that escaped the warre For God hath a store-house of infinite plagues wherewith to punish the wicked God hath a store-house of infinite plagues wherewith to punish the wicked It is as much therefore as if the Prophet had said Be it knowne vnto you that you can no way winde your selues out of Gods hands for he hath mo wayes then one to auenge himselfe vpon you for your iniquities and hath skill enough to snare them that thinke by subtletie to steale away in the darke from him He that scapes the sword shall be vexed with famine and if he die not of that he shall be pressed with some other euen as if nets were euery where spread to catch you The reason which is added in the latter end of the 18. verse confirmes this exposition to wit that they can no way preuent Gods vengeance Why so for all things are at his beck from the highest heauens to the lowest depths of the earth Some are of opinion that the Prophet alludes to the deluge but as I thinke the very meaning is that Gods wrath shall be reuealed both from aboue and below as if he should say The Lord will arme heauen and earth on his side to execute his wrath vpon the sonnes of men that which way soeuer they turne their eyes they may see nothing but ruine and destruction Vers 19. The earth is vtterlie broken downe the earth is cleane dissolued the earth is moued exceedinglie 20. The earth shall reele to and fro like a drunken man and shall be remoued as a tent and the iniquitie thereof shall be heauie vpon it so that it shall fall and rise no more HE amplifies these punishments by diuers phrases of speech Now in the 20 verse he will shew the cause of this calamitie to wit that men haue pulled it vpon their owne heads by their sinnes in all the rest of the words he shewes that the mischiefe is desperate and incurable We haue said before that the Prophet vtters one and the same thing in diuers manners of speech to the end hee might awaken and wound the hearts of the people which naturally were too secure For there is a carelesnesse in our flesh which begets a contempt
shall be glorious for otherwise the wofull oppression of the people which they indured might haue seemed to contradict this prophesie Quest But some may aske to what time these promises should be referred for whilst we are in this world we must fight against many assaults and that without any intermission so as we are not destinate to die once only but euery day To which purpose S. Paul complaines that he and the chiefe pillars of the Church in his time were gazing-stocks vnto all the world sustaining all sorts of reproches being esteemed no better then the of-scouring and refuse of the same In what time or when are these things fulfilled then Ans No doubt they are to bee referred to the whole Kingdome of Christ These and the like promises must be applied not onely to the beginnings but to the whole progresse of Christs kingdome Luk. 21.28 Rom. 8.23 Acts 3.21 Eph. 4.10 Psa 126.5 and I doe expresly say to his whole Kingdome because we must not onely consider the beginnings of it but also the end and full accomplishment thereof So that we are to stretch these promises vnto the second comming of Christ which for this cause is called the day of redemption and of restauration in regard that those things which as now seeme confused shall then bee restored to full perfection and shall put on a new forme I grant that it appertained also to the deliuerance from Babylon but in as much as that was but the beginning and entrance into this it is certaine that this promise must be prolonged till the last day Let vs bend all our senses and hopes vnto that then and we may be well assured that the Lord in the end will perfect all things in vs after we haue finished our course Be it that we now sowe in teares we shall then doubtlesse reape with ioy and gladnesse Let vs not feare the scornes nor threats of the mightie ones for God vseth this as a meanes by which in the end he will bring vs vnto eternall glory As we haue tasted the beginnings of this happinesse so must our hope hold ou till we see the accomplishmēt thereof in the last day And seeing we haue here already tasted the beginnings of this felicitie and happinesse as soone as God adopteth vs and that we begin to beare the image of Christ let vs with constancy and patience wait the accomplishment thereof till the last day But in regard the matter might seeme incredible after so many horrible calamities Isaiah tels them that this proceeded not from man but from God For after the Temple was raced to the ground Ierusalem destroyed the seruice of God abolished and the small remnant of the people that remained were oppressed vnder tyrannie who would euer haue beleeued that these things could haue been restored to their first perfection Hee preuents this incredulitie therefore vnto which men are ouermuch inclined and confirmes yea and seales vp these promises with this conclusion Know ye for certaine that the Lord is the author of this my message The word of the Lord a solid foundation for our faith to rest vpon in him therfore repose all your thoghts not vpon me rest your faith on him who neuer was nor neuer will bee found false of his word Tit. 1.2 Vers 9. And in that day shall men say Loe this is our God wee haue waited for him and hee will saue vs This is the Lord wee haue waited for him wee will reioyce and bee glad in his saluation ANd they shall say The verbe is indefinit and should be translated He shall say but because he speakes of that which All and not one or two should say I had rather turne it Men shall say This is a very good conclusion seeing thereby they shew that these benefits of God are not stinted nor scanted to a few but that men both receiue and feele them by effect His meaning is then that God prepares not this banquet mentioned vers 6. in vaine in regard men are satisfied therewith and reioyce with an eternall ioy For this gladsome voyce which he foretels should be publike is a reall signe and testimonie as you would say of Gods grace This place ought to be diligently obserued of vs for the Prophet therein shewes that there shall bee such a manifestation that it shal retaine mens mindes in the word of God so as they shall wholly rest in it without any doubting at all But if these things appertaine to Christs Kingdome as they doe indeed wee receiue great fruit thereby What Christians haue now that certaine trueth in which they may boldly rest vnlesse they forget themselues and reiect the grace of God For it is manifested vnto all hath taken frō them all occasion of doubting so as they may safely boast that they truely know what his will is yea we may say and that truely as Iesus Christ said to the woman of Samaria We worship that which we know Iohn 4.22 Therefore in as much as we are assured by the Gospell What vse we are to make of this certentie of trueth now reuealed vnto vs in the Gospell of that grace which is offered vs in Iesus Christ we wander not any more in vncertaine coniectures as many doe but we imbrace God and his pure seruice so as we boldly bid adiew to all humane inuentions The opposition also is to bee noted betweene the little and obscure knowledge which the Fathers had vnder the Law and that fulnesse of knowledge which shineth now in the Gospell for albeit God vouchsafed the people of old the light of his heauenly truth yet it did appeare more familiarly by Christ as it is said in the first of S. Iohn vers 14.18 The Prophet therefore now extols and sets forth that assured confidence which the onely Sonne of God reuealing his Father hath brought vnto vs at his comming Besides as in this behalfe we haue a much greater prerogatiue then the ancient people had in regard that the reconciliation made by Christ sets the Lord more at one with vs so God cannot bee otherwise knowne but in Christ God cannot be knowne but in Christ who is his liuely image and the ingrauen forme of his substance Heb. 1.3 He that knowes not the Sonne Ioh. 14 7. the same knowes not the Father Howsoeuer the Turkes Iewes and other infidels boast Turkes and Iewes not acknowledging God in Christ worship their owne imaginations in stead of God that they worshippe God the Creator of heauen and earth yet in so doing they worship nought but the deuice of their owne braine And albeit they be obstinate yet they follow nothing but vncertaine and false opinions in stead of the truth they grope in darkenesse and worship their owne imaginations in stead of God In a word All religions out of Christ detestable all religion out of Christ is false and deceitfull all seruices are detestable ought boldly to be
not here of the cause of saluation neither yet what men are by nature but what God makes them to be by grace and what Citizens he meant to haue in his Church for of wolfes he can make lambs as we haue seene in the 11. Chapter But whilest we liue in this world we are alwaies farre off from that perfection which God requires and therefore we ought dayly to aime still vnto it but the Lord esteems vs only according to that good worke which he hath begun in vs The Lord accounts of vs according to that which himselfe hath wrought in vs. and accounts vs iust after he hath once brought vs into the paths of iustice For when he hath begun to correct and change our hypocrisie he doth therewithall call vs faithfull and vpright Vers 3. * Or It is an assured thought thou wilt keepe peace peace I say for they trusted in thee By an assured purpose thou wilt preserue perfit peace because they trusted in thee BEcause the Hebrue word Ieiser signifies a thing made created or a thought some translate thus Thou wilt keepe peace with an assured foundation as if the Prophet meant that those who continue constant in the tempests of this world because they rest vpon God shall alwaies continue in safetie Others turne it Thou wilt keepe peace by an assured purpose which comes almost to the same sense to wit that those who haue fixed their hearts vpon God alone shall be happie and blessed at the last For God promiseth not to be the protector of his Saincts further then they quietlie rest vpon his good pleasure without wauering But because the Prophet in one word saith It is a stable or stedfast decree let the readers consider if this be not more fitlie applied vnto God so as the sense will be The peace of the Church is built vpon the eternall and immutable counsell of God For the very principall point is that the faithfull stay themselues vpon this heauenlie decree lest they should be shaken by so many changes as dayly fall out in the world It is sure that wee ought alwaies to hope stedfastlie in God to the end wee may euermore feele his faithfulnes in keeping vs it is requisite also that the faithfull be neuer turned aside for any doubtfull or perplexed accident but ought to stick close to God only notwithstanding the fittest sense and that which agrees best with the Prophets words is that God hath purposed by an assured and immutable decree that all those which hope in him shall enioy euerlasting peace For if this stedfast purpose should be taken for the setled constancie of the faithfull it were in vaine for the Prophet to adde that reason to his speech which followeth for they trusted in thee Againe both kinds of speech would be improper to say that a cōtinuall peace should be forethought of in the conceit But this agrees very well that God will neuer deceiue vs of our hope when we trust in him Why Because he hath decreed to keepe vs for euer Wence it followes that seeing the Church depends not vpon the brittle estate of the world it is not therefore shaken nor tossed vp and downe by the sundrie changes which fall out euery day but is stayed vpon a rock firme and immoueable to wit the constant decree of God so as it can neuer be moued And thus as I take it here is a close opposition betweene the setled purpose of God and our vnsetled and wauering thoughts A close opposition betweene Gods setled purpose and our wauering thoghts for it happens euer and anon that any new assault driues our thoughts hither and thither yea there is not the least change which brings not his doubtings with it It is good therefore wee should hold this principle to wit that we doe amisse to measure Gods immutable counsell by our tottering deuices for it is said as we shall see Chap. 55. That as farre as the heauens are higher then the earth so much higher are my thoughts from yours O yee house of Israel saith the Lord. First then let vs hold this for certaine that our saluation is not subiect to change because the counsell of God remaineth sure Our saluatiō not subiect to change because the counsell of God remains sure Therefore it is the Prophet repeates it Thou wilt keepe peace peace I say thereby shewing that it shall continue and last for euer Now by the word peace he not onely meanes peace of conscience By peace is meant both inward and outward felicitie but all kinde of felicitie as if hee should say Gods grace alone shall suffice to maintaine you in all happinesse and prosperitie Vers 4. Trust in the Lord for euer for in the Lord God is strength for euermore SOme reade the second member of the verse Hope in the strong God Lord of the worlds but in regard the word Tsur is not alwaies put for an epithite but signifies Strength I reiect that exposition because it is constrained neither sutes it to the matter in hand as we shall see anon There is also as little stedfastnesse in their curiositie who from hence would proue the Diuinitie of Christ as if the Prophet should say The Lord Iehouah is in the Lord Iah For Isaiah hath put the name of God twice onely to amplifie his power He therefore exhorts the people to repose themselues vpon God first then he laid downe doctrine and in this verse hee comes to exhortation Doctrine laid downe in the 3. vers in this he comes to exhortation Doctrine exhortation must goe together For it were in vaine to tell vs our peace is in the hand of God and that he will faithfully keepe it vnlesse after such instructions doctrines we were stirred vp and prouoked to haue our parts therein by exhortations Now he not onely wils vs to hope but to perseuere in it this sentence therefore belongs properly to the faithfull who haue alreadie learned what it is to hope in God And yet they haue neede to be daily confirmed because they are weake and readie oftentimes to slip according to the sundrie occasions of distrust with which they haue to fight He commands vs not barely to trust in the Lord then but that we perseuere constantly in hope and assurance for euer The reason which he addes likewise is to be noted to wit that as Gods power We must not onely trust but it must continue for euer Our faith ought to answer Gods power which is the obiect of faith indures for euer so our faith should still looke to this perpetuitie For when the Prophet speakes of the power and strength of God he meanes not any idle power but such as is effectuall and operatiue shewing and manifesting it selfe really in vs following and bringing to a good end that which it hath begun We must alwaies fixe the eyes of our faith vpon Gods nature And yet this doctrine hath a further scope
that shall onely behold the vpper face of the earth but the rootes notwithstanding lie hid vnderneathe which after they haue sucked in the deaw of the spring time doe againe gather strength and life so as the flowers which before were withered away and dried doe then become fresh and greene Thus the people shall gather new force after they shall bee reuiued and watered with this fruitfull deaw of Gods grace although for a time it seemed they were wholly withered and gone Sure these similitudes which are drawne from such things as are familiarly knowne amongst vs haue great force in them to worke vpon our affections What forâ—â— familiar similitudes haue to work vpon our affections For if flowers or grasse which are wet with the deaw that falles vpon them doe sprout forth and wax greene how much more shall we be reuiued if we be watered with the quickening deawes of Gods grace Why should not our bodies receiue new liuelinesse albeit they were rotten before Note Hath not God as much care ouer vs as he hath ouer the hearbs Is not the holy Spirit of greater force then the deaw Saint Paul I remember vseth the like similitude 1. Cor. 15.36 where hee speakes of the resurrection but in regard he applies his metaphor to another purpose I thinke it not amisse to let it passe for this time because I would not willingly confound that place with this Let it suffice vs that we haue attained the true meaning of the Prophet In the end of the verse where I haue translated The earth shall cast forth her dead some translate it in the second person Thou shalt bring downe the land of Giants or Thou wilt bring downe the Giants in the earth I reiect not this interpretation because the words may well beare this signification but as I take it the first seemes to agree best to the text although the matter be not much materiall in regard of the substance For this must be referred to the consolation which we mentioned a little before Vers 20. Come my people enter thou into thy chambers and shut thy doores after thee hide thy selfe for a very little while vntill the indignation passe ouer IN this verse hee exhorts the children of God vnto patieÌ„ce that they might coÌ„tinue to beare their miseries and afflictions quietly as also to remaine inuincible against all the sharpe temptations which as it seemed should ouerwhelme them There was great need of this exhortation therefore for the pitifull case into which the poore people were soone after brought seemed in all outward appearance to bee farre off from the promise which was formerly made vnto them The Prophet then like a tender hearted nurse takes this troubled people by the hand as it were who otherwise knew not what shift to make and carries them aside into a secret place to lodge them in safetie till these stirres and hurly burlies were appeased Now whereas he calles them my people he speakes in the person of God and not in his owne By chambers he meanes a quiet and peaceable state of conscience to wit when with boldnesse of courage and confidence wee arme our selues with patience in waiting for the comming of the Lord as Abacuk who hauing foretold what calamitie should befall the Iewes professeth that hee stands all day vpon his watch-tower that is to say in a place of safetie to expect the euent in patience and silence Isaiah commands them to doe the like here as if he should say You that are the seruants of the Lord get you into your chambers or into some other sequestred place when you feele your selues assaulted with such temptations as you are not able to resist But for as much as it is not sufficient to be once well fortified against the violence of garboiles and stirres he therefore also commands them to shut the doore after them which is to be referred to constancie and perseuerance as if he should say Looke to it that the diuell finde not the least creuise open to assaile you for hee can easily enter into our hearts if we giue him but the least aduantage that is Whereas he bids them to hide themselues his meaning is that the faithful should inioy a secure freedom if so be they were couragious in waiting for the comming of the Lord for albeit we ought to fight boldly and valiantly 2. Cor. 12.9 yet seeing the power of God is often manifested in our weaknesse wee cannot possibly take a better course then in all humilitie to run and shrowd our selues vnder his wings that so hee may saue vs from all inordinate feares and terrors Furthermore in regard that wee are giuen to boiling passions naturally and are euer and anon caried away with impatiency if we feele not Gods help at hand to succour vs presently therefore hee saith that these stormes and tempests shall blow ouer and continue but a while We must make account to fight euery day against one temptation or other Wee must make our accounts to meete with new conflicts euery day neither must wee thinke to come to the end thereof as long as we liue and this is it that makes our miseries seeme so wonderfull long and tedious vnto vs. But if we compare them with that eternitie wherin we shall inioy happinesse without end the meditation thereof will cause them to seeme but as a moment As Saint Paul in a certaine place shewes that the light afflictions which for a short space wee suffer in this world are no way to be compared vnto that eternal weight of glory which shall bee reuealed in the world to come Rom. 8.8 2. Cor. 4.7 When the Prophet addes vntill the indignation be past he meant thereby to remoue all difficulties out of the mindes of the faithfull and it is no lesse then if hee had promised them deliuerance out of hand Mee thinkes this word indignation simply considered in it selfe signifies that affliction which proceedes from the wrath of God Others referre it vnto the enemies of the Church which sense though I reiect not yet the first likes me better For wee see how carefull the Prophets are to insinuate into our mindes that no euil befalles vs but by the hand of God No euill befalles vs but by the hand of God and that he neuer sends the same without cause but is first prouoked thereunto by our sinnes and offences Hence we learne that God will not be angry with his Church for euer but will cause his wrath to cease at the last God will not alwaies retaine his anger towards his Church but wil cause his wrath at the length to cease Mich. 7.18 Zac. 1.12 13 euen as we see it to fall out in stormes and tempests and this is the cause why the faithfull beare their crosses with the greater courage For thus the Church saith Mich. 7.9 I will beare the wrath of the Lord because I haue sinned against him c. Why so She knew well
vnderstanding sound iudgement Prou. 1.7 Psal 111.10 It is not for nothing thē that he saith ignorance was the cause of all their miseries for seeing true wisdome consists in the feare of God doth not the holy Ghost iustly condemne all them to bee blind earthwormes who despise God to walke after their owne inordinate lusts Ignorance excuseth not And yet such a blindnesse cannot excuse nor free vs from being guilty of malice for they that offend God doe it maliciously notwithstanding they bee hoodwincked in respect of the violences of their lusts ignorance and malice For ignorāce is for the most part ioyned with malice then are ioyned together yet so that this ignorance proceedes from a corrupt desire of the heart Thence is it that the Hebrewes call all sinnes generally by the name of ignorances and thus Moses saith Oh that they were wise Deut. 32.29 Now euery one may easily bee drawne to subscribe to this by considering in himselfe with what crooked affections he is carried away for being once depriued of the light of holy doctrine and destitute of vndestanding the diuell sets vs going with such a head strongnesse that we neither feare Gods hand nor make any account of his holy word And that he may set vs ouer bootes and all as they say in the next place hee striues to take away from vs all hope of pardon which may be referred to the whole body of this people in general For albeit that a remnāt were preserued yet the wrath of God ceased not for all that to be inflamed against the whole multitude in generall Whereas the Prophet calles God the maker and former of Israel it is not meant as in respect of the creation of heauen and earth but because he made formed Israel his Church anew by the worke of regeneration Eph. 2.10 in which sense Saint Paul saith that we are the workemanship of God Chap. 17.7 as wee also haue shewed in another place Now the reason that moued Isaiah to speake thus was to aggrauate and to amplifie the measure of their vnthankfulnes to which they were growne shewing that they were iustly punished because they dishonoured and disreuerenced that God most shamefullie who had both formed and preserued them Vers 12. And * Or yet notwithstāding in that day shall the Lord thresh from the chanell of the riuer vnto the riuer of Egypt and yee shall bee gathered one by one O children of Israel IN this place the Prophet mitigates the sharpnesse of the former sentence for it was an horrible iudgement of God vpon this people to be left destitute of all hope of fauour or mercy The Hebrew particle Vau therefore should bee translated as it was in the tenth verse Notwithstanding or Neuerthelesse it shall come to passe in that day Also the Prophet vseth a similitude wherein he compares the gathering of the Church to corne that is threshed which is afterwards separated from the chaffe But what might mooue him to vse this similitude The poore captiues were so oppressed that they appeared no otherwise then as corne that is hidden and scattered vnder the chaffe The Lord was faine to diuide that which was hidden vnder this confused heape then as with a fan This similitude therfore of threshing out the corne doth very fitly resemble this gathering By the chanell of the riuer vnto the riuer hee meanes Euphrates and Nilus for the people were driuen partly into Caldea or Assyria and partly into Egypt for many fled into Egypt when the rest were carried captiue into Babylon Thus then he foretelles how the Lord wil gather his people from all quarters not onely from Caldea and out of the whole Vers 4. For his glorious beautie shall bee a fading flower which is vpon the head of the valley of them that bee fat and as the hastie fruite afore summer which while hee that looketh vpon it while it is in his hand hee eateth it It is not an easie matter to humble such as are besotted with the pleasures of this life Denys a tyrant of Sicilia HEe almost repeates the verie same words which were in the first verse for it is not an easie matter to humble and terrifie those that are besotted with the pleasures of this life whose eyes are hoodwincked by reason of abundance and prosperitie For Denys the second a tyrant of Sicilia became so bewitched that hee was ready to fall on his nose euer and anon because hee was an excessiue eater and drinker at great banquets and thus mens mindes are intoxicated through ouer much pampering of themselues with delicates so as they both forget God and themselues The Prophet then repeates one and the same thing twice to these that were so blockish and dull of hearing to the end they might vnderstand and beleeue that which otherwise would haue seemed incredible But hee yet adornes his speech by another goodly similitude which is verie fitting for his purpose for fruits that are hastilie ripe are best esteemed in regard they come first and giue some hope of a future increase but they last not long neither are they fit to keep And besides they are fit for none but great bellied women or for childrē or else for youths which being inordinate in their appetites deuoure them by and by Now he saith that such shall be the felicitie of the Israelites as if hee should say Your prosperitie wherein you so much reioice will not last very long but will be eaten vp in an instant Now looke what Isaiah threatens to the kingdome of Israel the same belongs also to all the world For men by their ingratitude are the cause that all the benefits which the Lord bestowes vpon them cannot come to ripenesse Why so Because wee abuse and corrupt them by our naughtinesse Thence it is that we bring forth hastie fruites of small continuance which otherwise might last to nourish vs a long space Vers 5. In that day shall the Lord of hostes be for a crowne of glory and for a diadem of beautie vnto the residue of his people HAuing spokē of the Kingdome of Israel he comes now to speake of the Tribe of Iudah and shewes that in the middest of this so fearefull a iudgement of God hee will alwaies cause his mercy to be felt So that howsoeuer the ten Tribes were gone and lost yet the Lord would reserue a remnant which should be consecrated vnto him that therein the crowne and the diadem of his glory and magnificence might be found that is to say The Church shall neuer be so disfigured but the Lord wil find a means to decke her with beautie and honour Cant. 1.4 the Church shall neuer bee so mangled and disfigured but that the Lord wil find a means to crowne and decke her with honour and glorie And yet I extend not this prophecie indifferentlie to all the Iewes but onely to the elect who were miraculously preserued from death for albeit
sudden change to approch which would cause them to reioyce And yet in taking away this hope from the wicked he signifies that vengeance is then neerest vnto them when they thinke least of it and whilest they promise themselues all prosperitie for when they shall say peace peace then shall sudden destruction ouerwhelme them as S. Paul saith 1. Thess 5.3 Vers 18. And in that day shall the deafe heare the words of the booke and the eyes of the blind shall see out of obscuritie and out of darknesse HE promiseth as hath been said that the Church of God shall continue safe in the middest of these stormes for albeit the world should be shaken with infinite tempests and laid on heapes as if heauen and earth went together yet the Lord would conserue a little flocke and raise vp his Church againe as out of the middest of death This place ought greatly to refresh the wearie spirits of the Saints and to confirme their faith for is it not a miracle of miracles that so small an handfull of the faithfull amongst whom remaines the one and the same religion worship faith and meanes of saluation should be conserued among so many wrackes of Empires which happened here and there But it seemes that Isaiah contradicts himselfe for before he foretold that Gods people should be so besotted that they should haue none vnderstanding vers 11 12. and now on the contrarie hee saith that the deafe shall heare and that the blind shall see His meaning is then that the Church must first be chastised and purged not after an ordinarie or common fashion but so strangely that shee should seeme as good as vtterly extinct And therefore he saith In that day that is to say after God hath punished the wicked and cleansed his Church hee will not onely inrich the earth with store of fruits It is an happie thing when temporâ—ll blâ—ssings and inward renouation go together Men are not so fit to receiue coÌ„fort in the day of distresse as when the storme is ouer Wherein the true meanes of the Churches restauration coÌ„sists but with the renuing of the face thereof hee will also restore hearing to the deafe and sight to the blind to the end they may vnderstand his law For men had neither ere 's to see nor eares to heare withall as long as so horrible a iudgement lasted for all were so terrified and amased that none could vnderstand But when the plagues miseries should cease then the Lord would opeÌ„ the eies of that that were his to the end they might see imbrace the goodnes of God For this is the true way to effect the restauration of the Church namely in giuing sight to the blind and hearing to the deafe which Iesus Christ as we know not onely effected vpon mens bodies but especially vpon their soules Iohn 9. We through Gods infinit mercy haue had experience hereof euen in our times who haue been drawne out of that grosse darknesse of ignorance into which wee were plunged and hath brought vs out into the true light Psal 40. for our eyes haue receiued sight and our eares which before were close stopped vp haue been opened to vnderstand because the Lord hath pierced them to fit vs for his seruice True it is that the blessing which he mentioned in the 17. verse concerning the renuing of the earth was vnto them a good testimonie of their reconciliation but the illumination whereof he now speakes is much more excellent All Gods benefits will turne to our ruin without we be borne anew for without that all the gifts of God will not onely vanish away but will also turne to our ruine and destruction Now the Lord iustly attributes to himselfe alone so excellent and great a worke for it is not possible that those which are blind and deafe should recouer their sight and hearing by their owne power It appeares therefore that this is promised in particular to the elect onely because the greatest part of men doe alwaies lie wallowing and weltering in darknesse Vers 19. * Or Then the c. The meeke in the Lord shall receiue ioy againe and the poore men shall reioyce in the holie one of Israel THen the humble shall againe bee glad in the Lord. I translate this place thus whereas others expound The meeke shall continue to reioyce for the Prophet speakes not of the continuance of ioy but rather of a new ioy As if he should say Notwithstanding they be heauie and sorrowfull now yet I will giue them cause of gladnesse that they shall bee once againe filled with ioy He speakes of the humble in which note that we are prepared by afflctions to receiue Gods grace Afflictions prepares vs to receiue Gods grace for the Lord casts vs downe and humbles vs that hee may afterwards raise vs vp When he corrects his children then we ought not to bee discouraged but rather to meditate on this and the like sentences and to hope stil aboue hope And to coÌ„clude that after we haue suffered a little while Heauinesse may indure for a night but ioy comes in the morning God will in the end giue his Church ioy and consolation Moreouer we hence gather that which I touched before to wit that the grace of illumination is not common to all indifferently for albeit all dranke of the same cuppe of affliction All receiue not benefit alike by afflictions yet affliction humbled but a few to make them truely poore in spirit Vers 20. For the cruell man shall cease and the scornefull men shall be consumed and all that hasted to iniquitie shall be cut off NOw he expounds that more fully which was said in the former verse to wit that the restauration of the Church should consist in rearing vp those that were humbled and in shewing compassion to the poore But first of all that purgation of the Church whereof we haue spoken was necessarie for as long as God defers to execute his iudgements vpon the wicked that are mingled among the good they beare all the sway in the Church all things are corrupt and out of order God is neither worshipped nor serued as hee ought and religion it selfe is trodden vnder foote When the wicked then are either taken away or repressed then the Church recouers her first beauty and the faithfull feeling themselues disburthened of so manie miseries and calamities doe begin to leape for ioy In the first place he calles the cruell Artsim which word is diuersly expounded but the Prophet as I thinke makes a distinction betweene those who were not ashamed to commit their wickednesse openly and such who although they had some shew of goodnesse yet in the meane while were no better then the rest because they despised God in their hearts It may be also that he giues them two differing titles in regard that as theeues among men they spoiled oppressed and vexed giuing themselues leaue to commit what them listed
and such as haue done the like if they will giue any true testimonie of their sound conuersion I grant repentance hath his seat in the heart and hath God for a witnesse of it but wee can discerne it no way but by the fruits And here vnder one kind Isaiah comprehends all For in generall hee toucheth one note of true repentance to wit when men make it appeare that they count all things coÌ„trary vnto Gods true worship abominable When he saith that the idols are prophaned That cannot be esteemed holy which is set vp to dishonour God withall his meaning is not that euer they were holy For how can that be esteemed holy which is erected to Gods dishonour which also pollutes men with the filthinesse of it But in regard that men being besotted with a false opinion attribute some holinesse vnto them therefore he saith they are polluted and that they ought to bee reiected and cast away as filthy things of no worth Also in calling them images of gold and siluer he therein shewes that the faithfull cease not to abhor idolatry what losse or disaduantage so euer come vnto them thereby For many are loth to abandon idolles because they thinke thereby they shall lose gold siluer or some such like thing and therefore had rather retaine them then to sustaine the least incommoditie Couetousnes so holds hampers them that they thinke it safer wittingly to offend God and to defile themselus with such abominations then to lose the paring of this or that trifle But we ought â—o prefer Gods pure worship and seruice Gods pure worshippe must bee deerer to vs â—hen the most pretious thing the world can afford vs. before the most pretious things in the world Let vs despise gold let vs cast pearles froÌ„ vs abhor whatsoeuer is deere vnto vs rather theÌ„ to suffer our selues to bee polluted with such vile trash In a word there is not the thing to be named for price excellencie which we ought not to esteeme base vile when wee are to ouerturne the Kingdome of Satan and to set vp the Kingdome of our Lord Iesus Christ Note which consists in his pure worship How wee manifest that the loue of the truth is truely setled in our hearts For thus shall wee indeed make it manifest to all the world whether the loue of true religion hath takeÌ„ any place in our hearts yea or no namely when hauing indeed shewed our detestation against our owne peruerse ignorance we be also prouoked to put far away from vs all pollutions and defilings Vers 23. Then shall hee giue raine vnto thy seede when thou shalt sow thy ground and bread of the increase of the earth and it shal be fat and as oyle in that day shall thy cattell bee fed in large pastures 24. The oxen also and the young asses that till the ground shall eate cleane prouender which is winnowed with the shouell and with the fan AGaine he shewes by the effects how desirable a thing it is to be conuerted vnto God seeing this is the fruit of true repentance that God will receiue into his fauour the repentant and will so blesse them that nothing shall be wanting nay rather they shall be satisfied to the full with all sorts of blessings For as miseries and calamities proceed from the wrath of God Our sinnes the matter that sets Gods wrath on fire which we set on fire by our sinnes so when he is at one againe with vs all things fall out well wee are inriched euery way as wee may plainly see in the Law Deut. 28. Leuit. 26. He spake before of the raine which should make the earth fruitfull but because he obserued no order in beginning with earthlie and temporall benefits therefore he now ads to that doctrine which concerned the spirituall life those things which appertaine to the vse of our naturall and corruptible life For albeit godlines hath the promise both of this life and of that which is to come 1. Tim. 4.8 Mat. 6.33 yet in the first place it first aspires to the kingdome of God Our prosperous succâ—sses in all things depend whollie vpon Gods blessing Hence let vs learne that men do but lose their labour in tilling the earth vnlesse the Lord send his raine from heauen It is he that must water the labours of our hands and adde increase thereto or otherwise we shall but tire and vexe our selues in vaine From his blessing only must our raine come and to it must wee ascribe the abundance of the fruites of the earth which from time to time we receiue Let vs further note that nothing shall be wanting vnto vs Nothing shall be waÌ„ting to the conuerted but we shal reape the fruite of our labors in most ample maner if we conuert vnto God Let vs also know that our sinnes make vs often suffer want because we by our owne rebellion repell and beate back Gods blessing Let vs no more then attribute the cause of famin and the barrennes to any thing else but to our owne vnthankfulnes The earth would neuer be wanting to vs in bringâ—ng forth her fâ—uits but that we close vp her womb by our misbehauiours For the multitudes of people can not be so great but the earth will be able to nourish and feed them but we shut vp her womb by our misdemeanours which without them would be opened to giue vs all fruits in abundance so as we should liue both peaceablie and happilie That which he addes of the Cattell serues much to set forth the goodnes of God for he sheds forth the same vpon the very brute beasts How much more thinke we wiâ—l he do it vpon men whom he hath created after his owne image Now we neede not maruaile that beasts ordeined for the vse of man do indure famin as well as their masters When God is angrie with men the poore dumb creatures fare the worse but being reconciled with man they all fare the better by it Deut. 28.11 and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them which the Prophet repeates and likewise confirmes in the words following in promising that oxen and asses shall eate cleane prouender For this sentence is taken out of the Law and the Prophets vsuallie do so that in the euill plight death of Cattell we might behold Gods wrath and froÌ„ the sight thereof might be stirred vp so much the more earnestlie and speedilie to be at one with him that our houses might be filled with his liberalitie Vers 25. And vpon euery high mountaine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter wheÌ„ the towres shall fall WHen the Prophets describe the kingdome of Christ they are wont to borrow similitudes from things appertaining to the life of man The prophets in describing Christes kingdome are wont to borrow
he Psa 146.3 Cursed be he saith Ieremiah that trusts in man and makes flesh his arme Ier. 17.5 Yet we see that all none excepted determine and conclude of matters in themselues as if they were able to bring their designes to passe an hundred yeeres after which they haue plotted in their braine yea as if they could rule both heauen The pride of mans heart intollerable earth and seas and could gouerne all things euen as they listed Seeing there is such pride in all of vs let vs not maruell that the Prophet proclaimes that the Egyptians are not God but men For the Iewes attributed that vnto them which appertained vnto God What is that Euen the protection and safegard of the Church which he so reserues to himselfe that he will haue none to meddle with this office Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God and their false confidence wherewith they were puffed vp And thus we may see how great difference there is betweene God and men The great difference that is betweene God and men Men can doe nothing of themselues but so far forth as God shall giue them power Come we to speake of the nature and excellencie of man wee may well praise the great graces which he hath receiued of God but oppose him once against his Creator then must he be accounted lesse then nothing For is it possible to attribute any thing vnto man but wee shall thereby take so much honour from God This is the cause why wee can neuer consent vnto the Papists Why there can be no pacifications betweene the Papists and vs. when we come to dispute of the cause of our saluation of free will and of the dignitie of merits and workes for in as much as man and God are in these things opposed one against the other it must needs be that whatsoeuer is attributed to man is taken from God But they part stakes in such wise as they giue part to God and part to men we on the contrary affirme that the sole whole cause of our saluation ought to be attributed vnto God as also that it cannot bee giuen to anie other but we shall therein commit most abominable sacrilege In a word let vs know that in this opposition nothing can bee left to man which is worthy of any praise By the word flesh he means imbecillity and weaknesse for what is in flesh but onely corruption He speakes of horses but the same or the like weaknes agrees also to the EgyptiaÌ„s As if he should say They and all the forces they can make are not worth a rush For albet the Egyptians had a soule as well as a body yet because they were earthly creatures and dwelt in houses of clay they must downe As if hee should say I am sure you haue no spirituall nor celestiall power To which purpose the Prophet saith Psal 146.3 Trust not in Princes nor in any child of man for his breath departeth and then all his thoughts perish Now albeit this word flesh properly belongs to horses yet it is no maruell if men be sent to take a view of the rottennesse thereof there to learne their owne transitorinesse But from the threatning that is added to wit that this wickednesse shall not goe scot-free we may learne a generall doctrine For the Lord will not indure to haue that giuen to the creature which belongs to himselfe nor that any should repose that trust in men which ought to be reserued for him alone God threates both the succourers and the succoured He threatens then as well those which should giue their succour and should be the cause of this vaine confidence as those which should be succoured should stay the hope of their safetie thereupon If God caÌ„not indure we should leane vpon creatures for saluation in matters belonging to this life present much lesse can he indure vs so to doe in things appertaining to life eternall Now if the Lord cannot abide this peruerse trust as touching things belonging to our temporary saluation how insupportable are those thinke we who to obtaine eternall saluation forge diuers trusts according to their owne fantasie For in so doing they exalt the power of men to set it vp in the place of God Vers 4. For thus the Lord hath said vnto me As the lion and the lions whelpe roare after their pray against whom if a multitude of sheepheards lift vp their voice they will not bee moued nor will humble themselues at their cry so the Lord of hostes will come downe to fight for mount Zion and for the side of it THe Prophet adds this verse to shew that the Lord is not minded to leaue his nish the Iewes for their wickednesses and chieflie for their Idolatrie so God also promiseth that this enemie shall be cut off when they shall cease to sinne and to serue Idols Thus wee see that our obstinacie is the cause why the Lord addes plague vnto plague and doubles his blowes in pursuing vs more and more For we still giue him new occasions of enflaming his wrath against vs. Reforme thy euil maners and God wil redresse thy miseries If we desire that God should strike vs more softlie and that our enemies might at once be destroyed and neuer trouble vs more let vs studie by newnes of life to enter into his fauor againe for he will by and by lay downe his rods and take away the force and power of our enemies that they shall not hurt vs. When it is said that it shall not be by the sword of man the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God The redemption of the Church a peculiar worke of God giuing the Iewes to vnderstand that albeit there appeered no help in earth yet Gods secret power should be sufficient to redeeme them Are our enemies confounded then is their force repressed Let vs know that this proceeds from the hand of God Indeed he repelleth the force and furie of the wicked diuers waies but it is his onely hand notwithstanding whereby the Church is saued Note For he so works by humane helps that yet he keepes his chosen after a wonderfull and extraordinarie maner as may be seene euen since the beginning of the world and it is no lesse easie to perceiue it now God vseth men as instruments in sauing hâ—s Church yet so that his owne power only shines in this work Chap. 37. 36. 37. if we were not hoodwinked And yet this lets not but the Lord may imploy some of his seruants in the deliuerance of his Church but so that still his owne hand especiallie shines in such a worke We know this prophesie of Isaiah was fulfilled when the host of the Assyrians was discomfited and when Sennacherib fled For men commonlie see not Gods hand therein but the Lord manifests his power to the end we might know that
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
THis verse is diuersly expounded for some without any figure vnderstand that there shall bee such great want of food that women shall lose their milke and therefore that the infants shall weepe ouer the emptie and dried breasts of their mothers which we see to fall out when people are pined away in great famins But the most receiued sense and that which agrees best is that by teates vnder a figure we vnderstand fields and vineyardes which also is expressed in the very words of the text because from them as from the teats of our mothers we daily sucke milke blood as it were out of the earth His meaning is then that the fruits of the earth shall faile because the Lord will so curse her that she shall not be able to yeeld any increase Thus men shall lament in regard of this great penurie as ouer the teats of their mother which were wont to feede them with delicates This sense I take to be fittest as best agreeing to the naturall scope of the text for it was necessarie it should serue as an exposition to that which is afterward added touching the pleasant field and the fruitfull vines Vers 13. Vpon the land of my people shall grow thornes and briars yea vpon all the houses of ioy in the Citie of reioycing HEe now confirmes the former sentence and shewes that the cause of this famin and barrennesse shal be in regard that thornes and briars shall grow vpon the land that is to say the fields shall bee laid fallow and barren whereas before they were fat and fruitfull Now this must needs be an horrible chāge for this Country as we know had the praise for fruitfulnes aboue any other not so much in respect of the soile as by Gods blessing who had said I will giue you a land flowing with milke and hony Exod. 3.8 and 17. Hence I say came this fruitfulnesse of that land Whereas he calles it the land of his people he preuents an obiection which they might thus make what reason haue we to feare the barrennesse of that land or that it should not yeerly yeeld vs fruit seeing God who is good vnto all will be much more a nurcing father to vs and that in a more particular manner They thought it then a thing vtterly vnpossible that this land being bestowed vpon them who were the children of Abraham should euer be ouergrowne with thornes and briars And thus the Prophet rebukes the Iewes the more sharply because by their rebellion they had not onely made void these blessings of God but had also pulled downe his wrath so far vpon them as to lay their fruitfull land waste and barren The word yea in the middle of the sentence amplifies the doctrine albeit some expound it For reading it thus For gladnesse is in their houses But this sense sutes not wel in regard the construction of the words will not beare it I rather thinke therefore that he inlargeth the sentence as if he meant to say that this calamitie shall not onely seise vpon the vtmost bounds of the land but euen vpon the houses of ioy also to wit euen vpon those which were sumptuous and pleasant where they were alwaies wont to solace themselues without let in times past But when the Prophet spake these things I warrant you the people of that time laught a good as we say at him neither could they heare such vnsauorie newes amiddest so manie delights which bewitched them Nay they tooke foule scorne to be so dealt withall because of Gods promises which they tooke to bee so sure that they thought no want could euer befal them but Isaiahs words haue all proued true for all that By this example therefore let vs learne to vse prosperitie with sobriety Vse prosperitie with sobrietie and so depend vpon Gods promises touching his blessings to bee powred out vpon vs that in the meane while we yeelde obedience to his word with a good conscience Vers 14. * Or For the c. Because the pallace shall bee forsaken and the noise of the Citie shall bee left the tower and fortresse shall bee dennes for euer and the delight of wilde Asses and a pasture for flockes HE yet sets forth this desolation more at large for hauing in the former verse mentioned the house of magnificence hee now addes the pallaces and Cities meaning to shew that nothing be it neuer so glorious or excellent could bee exempted from this common desolation We see then that mens eies are dazeled with their owne glorie vntill they lift vp their eies towards heauen and thus being sweetly lulled asleepe in their plentie they grew fearelesse and carelesse of any thing Therefore he tels them that all their pleasant and gorgeous things in the land of Iudea to wit their Cities Pallaces Castles Fortresses should be laid vpon heapes and brought to nothing By the word euer he againe admonisheth them as I haue touched before that this wound shall not be closed vp againe in a yeere Vers 10. but should be long in healing which should answere in proportion to the length of time in which they had hardened themselues in their vices for had not the hand of God pressed them long according to their stubborne and rebellious nature they would haue been readie forthwith to haue rushed into their iniquities afresh Vers 15. Vntill the Spirit be powred vpon vs from aboue and the wildernes become a fruitfull field and * Or Carmel the plenteous field be counted as a forrest THe Prophet had to deale as we know with the Iewes amongst whom the Lord had planted his Church it was needfull therefore to leaue them some hope of saluation least they should dispaire in the middes of so many calamities For albeit the Lord handles hypocrits roughlie because they falsely shroude themselues vnder the title of being his people yet is he inforced by one meanes or other to prouide for the good of his Saints This promise is added therefore to put them in hope that God can not nor will not forget his Couenant God neuer threatens so sharpely but he still leaues hope for the penitent howbeit for a time he scourgeth his children sharplie with the rods of men for he neuer so threatens but he leaues hope and consolation for the repentant to cheere vp and refresh their hearts and that euen when it seemes heauen and earth shall goe together And that they might the better taste this consolation which our Prophet sets before them he raiseth vp their minds to the author of life Wee see that when all things fadge well many eate and drinke till their skins crack as they say If famin pinch then God is forgotten and men runne for succor to the earth It is not without cause then that Isaiah saith This word spirit hath two extents here first to the restauration of earthly benefits the Spirit shall come from aboue which warming the earth shall cause the same
his first Epistle Chap. 3. vers 13. But our Prophet leades them higher to wit that in liuing holilie and iustlie they shall keepe themselues in Gods fauour For is it not a thing altogether vnreasonable that the wicked should expect peace when they themselues will continuallie make warre against God The wicked would faine enioy peace whilest they make open war against God In deed there is none but desires peace yea who is he that can not highlie extoll it but in the meane while themselues are the cause why enemies are raised vp against them for they trouble heauen and earth by heapes as it were with their wickednesses Now in regard that this peace which God giues is perpetuall Isaiah compares it with that which lasts but for a moment In that he calles peace the effect of Iustice let vs thence learne that warres proceed frō Gods wrath which we set on fire by our rebellion whereas peace on the contrarie proceeds from his blessing When therefore we see the enemies boile with rage Warres proceed from Gods wrath which we set on fire by our sinnes Our sound and sincere conuersion the onely meanes to still and quiet the rage of our enemies exalting themselues furiouslie against vs let vs seeke no other matter to allay that heate then true conuersion for our God will easily calme and quiet tumults we being at one with him for he it is as the Psalmist saith which makes warres to cease vnto the ends of the earth he breakes the bow and knappeth the speares in sunder and burnes the chariots with fire Psal 46.9 but we haue told you before that these things belong not only to the time of Hezekias but ought also to be referred vnto Christ Vers 18. And my people shall dwell in the tabernacles of peace and in sure dwellings and in * Or quiet refreshings Peace the fruite of Iustice safe resting-places AS he hath shewed that spirituall Iustice is that which hath her seate in the hearts of men the same must be said of peace which is the fruite of it Thus when we heare of sure dwelling places and refreshings let vs remember what Paul saith Rom. 5.1 Being iustified by faith wee haue peace with God This peace Christ left with his Disciples which the world could not giue vnto them Iohn 14.27 And what maruell For as the same Apostle teacheth Phil. 4.7 This peace passeth all vnderstanding Hauing once obteined this Iustice we shall be no more disquieted with inward terrors as we were whē we felt that God was angrie with vs. The wicked conscience is alwaies at warres with it selfe and in continuall anguishes The wicked therefore must needs be tossed to and fro with diuers garboiles for he that is destitute of righteousnes can neuer be in any sound peace He that is destitute of the imputation of Christs righteousnes can neuer haue sound peace of conscience But where Christ reignes there only is the true peace to be found which the faithfull haue in assurance which makes thē come without feare before the heauenlie throne not so much in respect of their owne pietie as for that they rest themselues vpon the sure rock of Gods mercies in Christ Hence we gather that Christ reignes not where consciences are troubled and tossed to and fro with diuers doubtings in which case the Papists must of necessitie be yea and all others that cast not themselues vpon the meritorious sacrifices of Christ and vpon that purgation which he hath purchased for vs. Vers 19. When it haileth it shall fall on the forrest and the Citie shall be set in the lower place WE told you before that the Prophets were often wont to set forth the kingdome of Christ vnder shadowes because they borrowed similitudes from an earthly kingdome for otherwise in respect of our dulnes we could hardly be brought to comprehend this inestimable treasure of all good things The meaning is that the Lord will remoue far off from his people all incombrances and discommodities and will cause them to fall vpon others Now because in this world were subiect to diuers tempests and vexations so as wee must indure raine haile windes and whirle windes he saith that God by his admirable prouidence will exempt vs from the harme we might receiue by these things because the violence thereof shall be driuen by him vpon those of other places By forrests hee meanes vast and deset places Many are the troubles of the righteous but the Lord deliuers thē out of all Psal 34.19 where none inhabits By this we are aduertised that being vnder the protection of Iesus Christ we are so freed from all dangers and inconueniences that notwithstanding there are many hailes and tempests readie to fall vpon our heads but the Lord is our deliuerer who either turnes away these eminent perils or frees them who are in danger to take hurt by them And that hee might the better confirme that which he said touching peace he saith that the Cities which stood in the plaine shall be out of danger for they were wont then to build their Cities vpon high places the rather to preuent assaults Now hee saith that God will so defend his people that they shall neede none of these vsuall munitions because the Cities shall bee safe though they stand in the vallies neither shall they receiue any hurt albeit they lie open to the furie of the enemie Why so For the hand of the Lord will saue and keepe them Wil we be secure then Let vs not trust in horses nor chariots nor yet in defenced Cities lest the Lord suddenly dislodge vs but seeing our good and heauenly Father vouchsafeth to take care of our saluation let the protection of so good a gardian suffice vs. Vers 20. Blessed are yee that sow vpon all waters and driue thither the feet of the Oxe and the Asse HE shewes how great the change shall be when Christ begins to reigne Vers 13. Verse 14. For hee said before that there should be such a desolation that thornes and briars should couer the face of the holy land that stately houses should be laid on heapes and the Cities and palaces vtterly raced All these things were to fall out when the Country should be spoiled by continuall incursions of the enemie but now he saith they shall be blessed because God will giue them the abundance of all things He adorneth and decketh this fruitfulnesse with figuratiue speeches which may be expounded in plaine words to wit that they shall sow in marish grounds and shall feede their cattell in those places without feare By waters some vnderstand a fat and fruitfull soile but I take it otherwise because of the generallitie of the particle All for in calling them all waters it is as if hee had said that euen those places which were couered with waters should be fit for tillage so as they shall not need to feare the spoiling of their seede It is our manner also to
this principle is to be holden that all the miseries which God sends vs are so many tokens of his wrath Thence it followes that God must needes vse vs with a fatherly respect when our sinnes are pardoned and out of his loue to giue vs whatsoeuer is good for vs. Therefore if we desire to be eased of our troubles What course wee are to take that would bee eased of our troubles keep we this order Aboue all things let vs seeke reconciliation with God for the cause being remoued the effect shall forthwith vanish away But because our desires are not well nor rightly ordered caring onely to get away the rod from our backes and neuer consider deeply of the cause we neede not wonder if wee lie groueling still vnder the smart thereof They therefore deceiue themselues which would bee freed from crosses and yet will delight in their sinnes They deceiue themselues that would be fâ—eed froÌ„ crosses and yet delight in their sins nay if such should be vnder no aduersitie at all yet should they not cease for all that to be miserable people for what rest or tranquilitie of mind can they inioy whilest their consciences in euery place pursues theÌ„ with the guilt of their iniquities Wherein consists true felicitie then In hauing obtained forgiuenesse of sinnes and in feeling sensibly that all the good things we receiue from God are so many pledges of his fatherly good will towards vs. Learne we also that it is impossible to please him or be accounted among the number of his children vnlesse hee cease to impute our sinnes vnto vs. There is nothing then but free reconciliation alone which can make vs well pleasing in his sight nor nothing but that which can make way for his loue to be shed abroad in our hearts Now albeit we be continually vnder the crosse In what the faithfull find contentment in afflictions yet that breakes not off the promise for the faithfull content themselues with this comfort and consolation in the middest of all their afflictions to wit that God is their God and ceaseth not to hold them for his deere children though he correct them For being regenerate by his Spirit they begin to taste of that happinesse which Adam inioied in full measure before his fall but being burthened with many sinnes therefore haue they neede of a continuall washing Daily defilings needes daily washings and yet God so tempers his bitter potions that he supports their infirmities still He also lets them see that he hath a care of their welfare by moderating the sharpnesse of his stripes if he doe not at once set them free It is not without cause then you see that our Prophet exempts the renued Church from common miseries because they carrie in them a stampe of Gods curse Hence also we may note how childish the distinction of the Papists A childish distinction of the Papists is touching the forgiuenesse of the sinne but not of the punishment as if wee were able to satisfie Gods iustice But the Prophet teacheth vs another lesson as wee may easilie gather from other places of their writings But if we had but this onely text can any man speake more plainly then to say that afflictions shall cease because iniquitie is forgiuen Truly it is all one as if it had been said The punishment ceaseth because the fault is pardoned I grant that God sometimes afflicts the faithfull albeit he forgiues the fault but it is to the end that by this stroke of the rod he might make them wiser for the time to come and not to exact a satisfaction of them as if he had been reconciled vnto them by halues But our Papists will needes haue such punishments stand for satisfactions as if the sinner in part should thereby redeem himselfe which wee know directly crosseth the doctrine of free remission of sinnes And thus their fond inuentions both concerning satisfactions and Purgatory Satisfactions and Purgatorie falles to the ground It is also to be noted that this priuiledge belongs onely to the houshold of faith for out of the body of Christ which is the communion of Saints what hope of reconciliation with God is there left That is the reason why wee are taught in the Symbole Two Articles in the Symbole to say I beleeue the catholike Church the remission of sinnes For as God loues none but those whom hee findes members of his onely Sonne no more bestowes hee his free imputation vpon any but such as are liuely members of his body What remaines to those that are without then and are strangers from the Common-wealth of Israel but that they must needes perish vnder the curse Therefore to forsake the true Church is manifestly to renounce eternall life To forsake the Church is to renouÌ„ce eternall life THE XXXIIII CHAPTER Vers 1. Come neere yee nations and hearken yee people let the earth heare and all that is therein the world and all that proceedeth thereof HItherunto our Prophet minding to comfort the children of the Church hath preached as it were in the midst of their assembly But now he directs his speech vnto the Gentiles and takes vp the same argument stil albeit after another maner then before For hauing shewed that the Lord hath such care ouer his Church that hee will alwaies prouide meanes for her safetie hee now also addes that which we haue seene heretofore to wit that he will at last take his peoples cause in hand and reuenge their quarrell though for a time hee hath suffered the wicked to take their penniworths of them He continues to handle the same matter then but by a consolation of another kind For he shewes how seuerely God will plague those wicked ones which haue persecuted his Church The Prophet according to his office therefore summons them by proclamation on Gods behalfe that he might the better awaken them to assemble themselues together and appeare before his iudgement seat For thus the wicked must be rouzed out of their security who in time of prosperitie despise all admonitions thinking that God either will not or cannot punish their iniquities Yet in speaking thus vehemently his greatest respect was to the Church for otherwise hee found but deafe eares among the nations they would haue profited nothing at all by it In this place hee addresseth his speech to the Idumeans who were like enough proudly to despise these threatnings and therefore he calles heauen and earth to witnesse against them saying that the iudgements which God will execute shall bee so apparant and manifest that not onely all people but all the insensible creatures also shall see it for it is the maner of the Prophets to speake thus to the dumbe creatures when men indued with reason and vnderstanding grow deafe as wee haue seene before in the first Chapter Vers 2. For the indignation of the Lord is vpon all nations and his wrath vpon all their armies hee hath destroyed them
and deliuered them to the slaughter BY nations he meanes those enemies which bordered vpon the Iewes who were inuironed with many Countries for they had as many enemies almost as borderers Now albeit there were other causes of this malice to wit enuie yet because they were of a contrarie religion that did wonderfully inflame their rage against them in regard they thereby condemned their superstitions which caused the Lord the rather to promise his helpe as a Iudge to reuenge their quarrell He addes vpon all their armies because the Iewes were but an handfull of people being compared with other nations Although these nations then boasted because of their great armies and despised the small number of the Iewes yet the Prophet affirmes that God can easily consume their multitudes bring them all to nought rather then he will hazard the losse of his little flocke whereof he is the shepheard And albeit hee speakes of things to come The Prophets vse the present tence when they speake of things to come to shew the certaintie of their prophecies yet vseth he the present tence because he might set the thing before the eyes of the poore Iewes which were almost ouerwhelmed with afflictions For as I haue touched before he foretels not these things in respect of the Idumeans who would receiue no instruction but in respect of the Iewes whom he meant to comfort because they were miserably vexed by their enemies Vers 3. And their slaine shall bee cast out and their stinke shall come vp out of their bodies and the mountaines shall be melted with their blood BY this circumstance hee shewes that the destruction shall be great for if but a few persons be slaine they burie them But when so many are slaine that those which be left aliue are not able to burie them they care not much to leaue them vnburied so as the stinke of the carkases as yee know ascends and corrupts the ayre Thus it appeares that God is strong enough to roote out infinit armies It may be also the Prophet meant to set forth this iudgement of God at large because besides the killing of the nations there would be shame and disgrace brought vpon them in regard their dead were depriued of the right and honour of buriall Afterwards he amplifies the horrour of the discomfiture in saying that their blood shall flow from the mountaines as if they were dissolued or molten as when breaches of great riuers doe violently descend and carry earth and all before them And thus he againe shewes that no meanes shall be left them to escape because the slaughter shall bee no lesse in the mountaines then in the plaine where the battell is pitched Vers 4. And all the host of heauen shall bee dissolued and the heauens shall bee folden like a booke and all their hostes shall fall as the leafe falleth from the vine and as it falleth from the figgetree ISaiah vseth here an excessiue manner of speech as others of the Prophets likewise often doe to set forth the terror of Gods iudgement and deepely to wound dull and dead hearts For otherwise his speech would haue been of no force neither would it much haue profited the carelesse and secure person He addes then that the very starres themselues shall bee darkened in this waste as if they were constrained to fall the better to manifest the wailing which should be there For when the heauens are clowdie and gloomie it seemes the cloudes wrap and fold themselues vp one in another the Sunne and stars begin to grow wan and weake and the whole frame of the heauens shake as if they were readie to fall Now he shewes the like shall happen at this time because euery thing shall shew signes of sorrowe and lamentation But this must be referred to the apprehension of men for the heauens mooue not out of their place but when the Lord manifests some tokens of his displeasure wee are as much terrified therewith as if the heauens were ready to fall vpon our heads and to burie vs vnder them Not that such things befall the heauens but he speakes as it were to brasen faces whom hee was faine thus to awake that they might not take him as if hee told them a tale of Robbin Hood as they say no you shall bee so smitten with feare saith he that you shall imagin the very heauens are readie to fall about your eares This is the iust reward of a drouzie conscience The reward of a benummed conscience to wit that wicked persons which cannot bee touched with any feare of God shall be afraid of their owne shadow and shall as much tremble at the falling of a leafe as if the Sunne and starres fell from heauen And thus he also notes a wofull change which shall trouble and mingle all things together Vers 5. For my sword shall be drunken in the heauens behold it shall come downe vpon Edom euen vpon the people of my * Or discomfiture in iudgement curse to iudgement HE saith that the sword of the Lord is drunke with blood as when one hath made a great slaughter swords are bathed in blood And that the speach might haue the more force My sword he brings in the Lord himselfe vttering of it Note But why saith he it is in heauen For God calles not men vp thither to punish them but executes his iudgemēts here below in earth and that by the hands of men But the Prophet respects that secret counsell of God by which he deliberates and ordaines all things before the execution therof he vnderstands it not then of the act it selfe but commends the efficacie of his owne prophesie in regard that by the immutable counsell of God this slaughter should certainely fall out Also he meant to informe the faithfull hereby that God examins the doings of the wicked in heauen howsoeuer they giue themselues to all iollitie on earth and go on in their bad courses vnpunished Lastly that the sword wherewith they should be slaine was alreadie bathed in blood in God his account euen when he is only determined to punish them which he will assuredlie performe notwithstanding all their prosperitie Gen. 18.20 Sodome burnt alreadie in Gods account whilest she gaue her selfe to drunkennes dissolutions and execrable villanies as much may likewise be said of all other wretched people which lie fettered in Satans chaines to be slaine by the sword of the Lord of hosts euen then when they wallow themselues most in their voluptuousnes Let vs not therefore stand gazing vpon the prosperitie of the wicked whilest they inioy more then their hearts can wish neither let vs linger after the same for albeit no man molest them yet are they not far off from ruin Why so poore soules God is against them But our Prophet names the Idumeans here who were enemies to Gods people notwithstanding they were of affinitie with them and bare the stamp of the same religion for they were
times so as it seemes all our hope is but in vaine Wee haue need to put on the whole armor of God Ephes 6.11 if we only keepe our eies fastned to the estate of present things Satan sets now vpon vs and thus begins to whisper in our eares And why doest thou hope thus in vaine What is the frute of thy faith What expects thou out of this world In a word we must be armed to wrestle thus against Satan euery day When Christ calles vs to heauen Satan indeuors to hold vs groueling to the earth We must therefore stick close to the promises which are set before vs that hoping aboue hope we may stand fast in the Lord and neuer suffer our selues to be seduced nor withdrawne from trusting in him by any allurements whatsoeuer Vers 16. Hearken not to Hezekiah for thus saith the king of Ashur * Or make a blessing Make appointment with me and come out to me that euery man may eate of his owne vine euery one of his owne fig-tree and drinke euery man the water of his owne well WHilest he deuiseth how to estrange the peoples hearts from Hezekias he therewithall entiseth thē vnto present pleasures that they may quite forget God and wait no longer vpon him As if he should say Trust not in God Trust rather in my King See how Satan playes the Sophister for in darkening Gods goodnes by his fogges and mists and masking vs with vailes of false hopes he sets vp the creatures in stead of the Creator to wrap vs vp in his nets Well Rabshekeh presents profit pleasure and ease before them by this vaine brag to wit God offers you benefits but they are far off I haue mine here in mine hand Now albeit he vseth Hezekias his name here yet vpon the matter the comparison stands betweene God and the Assyrians For Hezekiah being indeed the true seruant of God he played not the hypocrite in boasting of his trust and confidence falsly but resting vpon the immutable and vnchangeable promises hee faithfully exhorted the people as his dutie was to rest quietly vpon God Contrariwise Rabshekeh clothes his King with Gods spoiles as it were and as the seruant and vassall of the diuell indeuoured to withdraw the peoples minds from their true allegeance vnto God to all impietie To make blessing with him signifies friendly to pacifie as if he should say Fight not venture not your selues that way but yeeld your selues and submit you freely to my King Now Sennacherib not onely craues audience but would also haue them to do homage and fealtie which that he might the better draw them vnto hee couers this odious terme of seruitude with the word blessing Hee counsels them to redeeme their peace and other commodities which they inioied before at his hands by this wofull reuolt to wit that they should forsake Hezekias to cleaue vnto him Now it was the most seruile and miserable condition that might be to forsake this good King whom God had established who also bare the image of Christ for what was it else but to renounce God himselfe who had erected and set vp in the middest of them this signe of his heauenly fauour Vers 17. Till I come and bring you into a land like your owne land euen a land of wheat and wine a land of bread and vineyards NOw hee addes a condition much more vile then the former for he shewes that peace can no way be procured with Sennacherib but by yeelding themselues vnto banishment And what was that but to forsake Gods true worship to throw themselues into superstitions and willingly to cast themselues out of that inheritance which God had giuen them But in regard that Rabshekeh speaks to men desolate and such as were astonished with the present danger hee boldly challengeth of them whatsoeuer himselfe listeth to the end they may at the least procure the safetie of their liues And here wee see as in a glasse that his words are nothing else but a liuely representation of those temptations assaults wherewith Satan daily laies siege against our faith For all his practises tend onely to plucke vs away from our confidence in God by the allurements and pleasures of this world What is it not good to sleepe quietly in a whole skinne and to redeeme thy peace any way Thou wouldest be happy doth not happines consist in the plentiful inioying of all things But then especially he assailes vs thus when he sees vs in miserie then is he bold dares more vehemently sollicite vs to shake off Gods yoke but so that still he doth it with fetches and close conueiances as hee may best couer our reuolt with the shew of some good Now when he hath gotten vs in his nets so far forth that wee esteem better of things present then of those to come Satans conditiōs which he vsually addes to his temptations he addes this condition with it alwaies to wit that we will now be his seruants and runne at his becke and this we can by no meanes escape when hee hath once tickled vs with his deceitfull hopes and with the taste of earthlie things But because this word exile sounded somewhat harshly and vnpleasantly in the eares of this people it being no easie matter for them to leaue the sweetnesse of Iudea Rabshekeh willing to let them know that they should loose nothing by abandoning their Country telles them that the Country into which they shold be caried was no lesse fruitfull and plentifull then theirs And thus hee went about to dazle their eies that they might not thinke thēselues to be loosers any way by the bargaine Yet doth he finely omit that which was the principall to wit the seruice and worshippe of God the Temple the Kingdome and sacred order gouernment with other matters appertaining to the heauenly inheritance For alas without these what felicitie is there Wherefore let euery one of vs in the feare of God learne to fix the right knowledge of spirituall benefits fast in our hearts for it is not for nought that Dauid saith he would rather be a doore keeper in the house of his God Psal 84.10 then with all the delights and pleasures of this world to dwell in the tents of the vngodly For he that once suffers his heart to be glewed to the loue of earthly things is in danger thereby to depriue himselfe of true happinesse For this is that horrible iudgement whereby God often auengeth himselfe vpon mens incredulitie Let all the faithfull therefore feare before God and beware that they faint not vnder anie calamities or afflictions whatsoeuer Vers 18. Lest Hezekiah deceiue you saying The Lord will deliuer vs. Hath any of the gods of the nations deliuered his land out of the hand of the King of Ashur HEere is now another argument differing from the former by which he labours to seduc◠the peoples hearts from their allegeance to King Hezekias and from their trust and
therein In the next place they step one degree higher that is euen to equall themselues with God I haue ouercome them whom God protected therefore I haue also ouercome himselfe Heere is a liuely description of that which we saw before in the tenth Chapter Ha! Ashur the rod of mine indignation but he thinks not so There the Lord admonished the faithfull that although Sennacherib in his outragious pride stroue to abolish all diuinitie yet he was alwaies to hold this principle that hee could put nothing in execution but what God himselfe from heauen should suffer It is our parts then to acknowledge that God corrects vs by the hands of wicked men who are the rods of his wrath and therefore to turne our eies from them and cast them vpon him who iustly corrects vs for our transgressions A good lessō If the wicked preuaile let vs not thinke that Gods arme is therefore broken but let vs know that we were vnworthy of his helpe For he it is that armes tyrants against vs for our ruin hee puts weapons and munition into their hands hee driues them to and fro which way soeuer he thinks good and deliuers vs vp into their hands when we haue shaken off his yoke of obedience from our neckes Turke When we see the Turke to swell so proudly as he doth at this day against vs and is alreadie become master of an infinit multitude of Christians we must not be troubled at it as if Gods arme were shortened or as if hee wanted power to deliuer vs. No but wee ought rather to consider how many waies those of Grecia Asia haue prouoked Gods wrath against them whilest so many villanies and abominations haue had the full swindge in these countries whilest so many horrible impieties and superstitions haue bin suffered to raigne there Note It was requisite then that the chastisement should be the sharper that the iniquities of such as made profession of Gods name in hypocrisie might bee suppressed Thence hath the prosperitie of the Turke sprung thēce followed those horrible wastes which we see in all the easterne parts And yet how insolent is the Turke How sets he vp the crest scorning our religion and wonderfully extolling his owne or rather worships himselfe indeede and sacrificeth to his yarne as was said before out of Habacuck of other infidels Let vs be warned to lay these iudgements of God neere to our hearts and not imagin that the Turke was able of himselfe to conquer so great an Empire but that it was the Lord who let him loose thus to punish the iniquiries of men But his pride in due time shall be repressed The Turkes pride shall be repressed in due time Now albeit prosperitie in it selfe be a testimonie of Gods fauour yet we must not begin there if we will iudge thereof as is meete For so play the Turkes and Papists if they obtaine the victorie they conclude by and by that they haue God at their becke forsooth But whē we know him as we ought his benefits shall come to vs in their order to wit they shall serue as testimonies to assure vs of his fauour and power And yet wee must bee exceeding warie how we attribute any thing to our selues for our mindes are no sooner possessed with a false confidence but we shall be so transported caried away with furie that God shall bee found no more worthy afterward to be matched so with vs. At the first the wicked will detest so much as manifest an impietie but when they are once besotted with diuelish pride to aray themselues with God his spoiles it is then easie to fall into this beastly ignorance I grant that Sennacherib had some shew of pietie for wee shall reade afterward that hee was slaine in his Temple whilest he was worshipping Nisroch his God Chap. 37. 38. to procure his fauour and good will but as he here confounds the Creator of heauen and earth with the gods of the Gentiles so also when occasion should haue offered it selfe hee would haue made no bones at all to haue railed vpon his owne Idoll Vers 21. Then they kept silence and answered him not a word for the Kings commandement was saying Answer him not a word THis is added that wee might yet better conceiue in what a wofull case Iudea was for this good King hauing but weake meanes left is constrained to put vp all wrongs and to let his enemie haue the last word He had sent his Ambassadors to appease his furie when this preuailed not hee forbids them to commune with him that they might no further insense this cruell woolfe who was but too much inraged before Yet it is not easilie discerned whether the Prophet speakes here of the Ambassadors or of the people to whom Rabshekeh vttered these blasphemies It is most likely that it should be referred rather to those which kept the walles who notwithstanding stood still without tumult albeit the enemie gaulled them to the quicke by his reproches because they obeied the commandement of their King A paterne for true subiects Whence we gather that it is a singular grace of God to see a peaceable and an obedient people especially when all things are confused and at the last cast But some may obiect that it was no time now to command them silence Obiect when such blasphemies were disgorged against God for we are not to dissemble the matter whilest the wicked stand breaking their iests vpon his Maiestie no though it were with the danger of our life At least wee ought to make it some way appeare that we cannot indure to heare his honour and glory to be trod vnder foote But it is not said Ans that they held their peace as giuing consent to that which hee spake or to approue of those blasphemies which he belched out against God which no doubt vexed them sore albeit they vttered neuer a word For the Ambassadors sorrowed and wept from their inward griefe which pressed them proceeded the renting of their garments Verse 22. by which outward signe they testified that they abhorred his blasphemies Now in as much as it had been but time lost to haue reasoned the case with Rabshekeh they returne quietly without any word at all the people on the other side who could haue gotten nothing by contending are content to oppose their sighes against this miscreants pride And truely it is a very commendable fortitude not to be bowed A commendable magnanimitie but quietly to keepe our standings when it is not permitted vs to answer Hence learne that we are not to contend against the wicked at all times when they teare the blessed name of God in peeces by their outrages because in so bitter a combat and amiddest so manie railings there is no roome left for defence of the truth A good caueat And yet we must not so giue the raignes to our cowardlinesse that we should thinke our selues excused
see the execution thereof which is then performed when God sets those things in order againe which before were cut of frame and confused and when hee shewes himselfe the Iudge For then wee proue by experience that he hath indeed had respect vnto the welfare of his people Thus Hezekias askes Lord couldest thou not heare the blasphemies of Rabshekeh to reuenge the same or art thou not able to shew that the glory of thy name is deere and precious vnto thee When he calles the Lord Isaiahs God his meaning is not as if hee were peculiarly serued by one man onely neither doth he hereby cut off himselfe from the number of the faithfull but because praiers flow from doctrines this holy King speakes honourably of the Prophets ministerie and testfies that he is the true seruant of God Sometimes this relation extends it selfe further for all the faithfull doe iointly call vpon God who holds them all in the number of his people How God is said to be the God of Isaiah and Paul But he is called Isaiahs and Pauls God in regard of their particular calling Lift vp praiers This is the second cause for which Hezekias sent his Ambassadors vnto Isaiah to wit that he might also inioy the benefit of his praiers with others In which we see it is not the Prophets office onely to comfort the afflicted by setting the promises of life before them but also to pray for their saluation It is the Ministers dutie not onely to comfort his people out of the word but also to lift vp his praier vnto God for theÌ„ in their distresses What is meant by this phrase To lift vp praier Lam. 3.41 Let not the Ministers and Preachers of the word thinke that they haue discharged their duty then when they haue exhorted and taught those that depend vpon them vnlesse they adde praiers thereunto for it is all our duties so to doe But Hezekias sent to the Prophet chiefly that hee might shew the way vnto others by his example To lift vp praier signifies nothing else but to pray yet the phrase of speech is to be noted for it shewes how our affections ought to be ordered in praier The Scripture in euery place wils vs to lift vp our hearts vnto heauen for otherwise we shall pray without any due reuerence at all to Gods Maieslie Besides our blockishnesse is so great that as soone as we enter into praier there comes grosse imaginations touching the maiestie of God into our mindes so as if he should not call vs away from them vnto heauen wee would rather seeke him vnder our feete then there To lift vp praier then is so to pray that our hearts be not glued to the earth nor yet that we conceiue ought of God that agrees with carnall or fleshly conceits but attributing that vnto him which sutes best with his diuine nature also that we aspire vnto heauen with an ardensie of zeale and with all our affections It is in this sense that Dauid saith Oh let my praier come before thee as incence and let the lifting vp of my hands be as the euening sacrifice Moreouer Hezekias desires Isaiah to pray for the remnant that were left This circumstance might serue to bow the Lord not that he is to be bowed as men are but thus hee deales with vs and is contented to stoope downe to our weaknesse Be it that our case is so desperate then as we are euen at the pits brinke as they say yet must we lay forth our miseries before God that thereby wee may gather some consolation because himselfe protests Psal 9.9.18 10.17.18 that he hath respect vnto the poore and needie Yea the neerer we are to destruction with the greater affection ought we to craue his aid and assistance as wee see Hezekias here doth when all things were become desperate Vers 5. So the seruants of King Hezekiah came to Isaiah 6. And Isaiah said vnto them Thus say vnto your Master Thus saith the Lord Bee not afraid of the wordes that thou hast heard wherewith the seruants of the King of Ashur haue blasphemed me AS the Prophet hath told vs before that the onely refuge the King had was to aske counsell at Gods mouth so now hee shewes that it was not in vaine because hee receiued such comfort and consolation from him as his heart desired If in our distresses wee powre out our hearts before God he will neuer disappoint vs of our hope Note By this example we are admonished that if we seeke reliefe from the Lord by discharging all our cares into his bosome wee shall neuer be left succourlesse And albeit such Prophets as Isaiah was are not alwaies to be had in the world yet will he not faile to meet those that wait for his helpe in due season and with such meanes as shall be answerable to their necessities Now Isaiah saith in the first place that he answered them in the name of God for hee affirmes that God is the author of this his message The Prophets were alwaies to haue regard that they spake nothing of their owne heads also it was necessary that God should come betweene with his authority in a matter of so great consequence Thus then our Prophet shewes that God preuented as it were the praiers of this good King The false Prophets brag much of Gods name yet falsely but Isaiah being the very organ of the holy Ghost doth iustly come in his name that sent him and in that hee forbids him in the first place to feare he therein would haue Hezekias to hold fast his confidence or at least to wait in hope and silence As oft as we heare this voice Feare not â—hat peace which faith brings forth is commended vnto vs. As oft as we heare these words feare not let vs know that peace which faith begets in vs is here recommended vnto vs for all they which in resting vpon God doe wait for deliuerance from him out of their trials such obtaine victory by their patience ouer all seares so as they inioy sweet peace in the middest of the sharpest troubles Moreouer that this good King might with the more cheerfulnesse expect a ioyfull and an happy issue our Prophet plainely shewes that God takes himselfe as a partie in this cause which he now minds to take into his owne hands for he cannot indure that the wicked should abuse his name And therefore they are to looke in the end that he will shew himselfe a iust Iudge in punishing them for the same By the word seruants hee amplifies the indignitie of the fact for had the King himselfe vttered these blasphemies it had bin a thing insupportable that the Lord of glory should haue bin so proudly disdained and reproched by a mortall man much lesse then should he indure to be railed vpon in such wise by one of his vassals And thus the condition of the person that railed makes the offence more odious Vers 7.
our infirmities For our praiers teares and complaints discouer not our necessities before his eies Mat. 6.8 seeing he knowes them all before wee once begin to open our mouthes or to aske ought at his hands But we now speake of that which is profitable for vs to wit that God may shew that hee hath heard the blasphemies of our enemies so as those who haue vttered them may not escape vnpunished This is the reason and end wherefore Hezekias spread the letters of this cursed tyrant before the Lord namely to put the greater edge vpon his praiers and to kindle and inflame his zeale more and more Vers 15. And Hezekiah praied vnto the Lord saying 16. O Lord of hostes God of Israel which dwellest betweene the Cherubims thou art very God alone ouer all the kingdomes of the earth thou hast made the heauen and the earth BEcause Sennacherib had been the instrument of Satan to shake the faith of Hezekias hee now opposeth his rampart against him to wit that God is the Lord of hosts and therefore of infinit power For there is no doubt but hee rouseth vp his spirits in assuring himselfe to obtaine that he askes when he adornes the Lord with these excellent titles Will we haue our praiers to preuaile with God let vs hold this principle that God will bee found of them that seeke him A principle euer to be held namely that God will alwaies be found of them that seeke him Heb. 11.6 But this good King had speciall need to lay hold of this sentence to wit that Gods power alwaies remaines one and the same albeit the wicked striue to lessen it by their railings scoffes and to take heart the more freely and boldly vnto him to set himselfe valiantly against the lets by which Satan indeuoured to hinder his course Now herein we may behold the heroicall magnanimitie of this good King who ceased not to resist this tyrant for the maintenance of Gods power but bare a loyall affection inwardly in his heart thereunto and also made God a witnesse of his inward affection Before he begins to frame any praier then he breaks through the fallacies whereby Satan went about to put him to the wall so that hee not onely magnifies Gods power but maintaines the soueraigntie which hee hath ouer the whole world Now hee meditates on these things the better to confirme himselfe in the assurance which he had in Gods prouidence by which all things in heauen and in earth are ordered and disposed And this foundation ought all the faithfull first to lay that so they lose not their labour in praying The Kings praier had not been of such force and efficacie if he had onely said Incline thine eare O Lord and heare c. or such like wordes as when hee keepes this principle first in his heart that God hath care ouer al the works of his hands For he perswades himselfe that God will take this cause into his owne hands and will not suffer the tyrant thus proudly to aduance himselfe but will rather speedily put him downe sith the gouernment of the whole world belongs vnto him Also seeing Sennacherib attributed that vnto himselfe which of right appertained vnto God that hee could not escape vnpunished Where he subiecteth all the kingdomes of the earth vnder Gods hand and power he applies it vnto his owne particular vse In the meane while such a title neuer agrees to any but to God onely because hee rules ouer all Kingdomes Notwithstanding he denies not but Kings Princes and Magistrates haue their iust titles yet so as thēselues be subiect vnto God maintaine his right dominion for it belongs onely to God to be King of Kings Lord of Lords as S. Paul saith 1. Tim. 6.15 Not that hee therefore abolisheth the names of Kings and Lords with their dominions but shewes that all depends vpon God onely how great or mightie soeuer they be that they should not thinke themselues haile fellow well met with him but that they ought rather to acknowledge him to be their Lord and King Kings then hold their authoritie as you see if so be they will keepe the mid way betweene God and men and will not presume to climbe higher Moreouer Hezechias gathers this title from the very creation for it is not possible that the Creator of heauen and earth should euer forsake the workes of his owne hands nay doe we not see on the contrary that he gouernes mankind by his prouidence which is the chiefest part of the world It were too absurd a thing then to limit the creation within so narrow bounds that it should onely serue as a witnesse of a certaine power of God that lasted but a while and stretched it selfe to a few things no it ought to bee extended to a continuall working in all things By this it appeares that those tyrants which will take liberty to rule as they list do therein bereaue God of his honour and therefore when things fall out otherwise then well vnto them they may iustly impute it to their owne pride and presumption Hezekias also alleageth other epithetes for the confirmation of his faith And first in that he calles him the Lord of hosts he againe extols his power but when he addes the God of Israel he notes out a more neere and particular presence for it was no small signe of Gods loue to haue taken the safetie of this people into his owne custodie Hereunto appertaines his sitting betweene the Cherubims as if he should say Thou hast placed thy throne here and hast promised protection to such as call vpon thee before the Arke of the couenant now resting my selfe vpon this promise I come to thee as to the only gardian of my safetie Exod. 25.18 But Hezekias doubtlesse had respect to the forme of the Arke which was shadowed with Cherubims Some expound these Cherubims Angels as if it were said God reignes in heauen and sits among the Angels But this exposition sutes not For it is said that he sits betweene the Cherubims because of the Arke which was thus composed Now wee know it was a true and certaine signe of Gods presence albeit his power was not shut vp within the same but Hezekias in mentioning thereof meant to affirme that God was there present because he had vouchsafed to gather his people vnto him by stretching his wings as you would say ouer them For as much then as there is a great distance of place betweene God and vs Hezekias layes hold vpon this notable pledge of adoption and yet kept he his mind free from being tainted with any carnall conceits touching Gods Maiestie whereinto the superstitious plunge themselues who striue by all meanes to draw him downe from heauen but the King contenting himselfe with faith in the promises which he had receiued concludes that he needed not to seeke farre for Gods fauorable presence Let vs obserue this phrase of speech well therefore which
teacheth vs to mount by little and little vnto heauen by the light of the promises which doe shine clearely before vs yet so that in seeking succour we imagin not that God should be absent from vs seeing he hath chosen his dwelling place in the mids of vs. For in regard that his Maiestie much surmounts heauen and earth it is not lawfull for vs to bound him within the narrow scantling of our vnderstanding yet we may comprehend him according to the small measure thereof because he hath reuealed himselfe vnto vs by his word not that we must needs pull him downe from his heauenlie throne therefore but that our minds which are of themselues weake and dull might by degrees approach neerer and neerer vnto him for we haue good reason to presse with boldnes towards his highnes in regard he calles vs vnto him by his word and Sacraments And if we conceiue of these things aright the spirituall knowledge of God shall alwaies beare sway amongst vs so as wee shall not need to tye the Lord any more to stones nor stocks If the spirituall knowledge of God beares sway in our hearts we shall not need to tye his presence to stocks or stones No we shall imagin nothing of him that is earthlie or carnall for the neerer we shall draw towards him the more will we endeuour our selues to vse all lawfull meanes which he sets before vs that our spirits may not rest vpon earthlie things for he applies himselfe to our shallownes only to the end that his Sacraments might serue vs as ladders to climb vp vnto him by but this superstition hath peruerted and turned it to a cleane contrarie vse Vers 17. Incline thine eare O Lord and heare open thine eyes O Lord and see heare all the words of Sennacherib who hath sent to blaspheme the liuing God HEnce we gather in how great perplexitie Hezekias was for the vehemencie of his prayer discouers vnto vs a wonderfull measure of griefe so as a man may see that he indured great combates which he ouercame not without much adoe For albeit the affection and zeale of his prayer shewes the strength and power of his faith yet he therein represents vnto vs as in a glasse his passions that boiled within him As soone then as we are to indure any such assaults let vs learne from the example of this good King to oppose against the passions wherewith we are tossed that which may best serue for the confirming of our faith that by the tempest it selfe we may be brought to a safe and quiet hauen Let not the sense of our weakenes any whit astonish vs then no not when feare and dread shall presse vs aboue measure as it were For the Lord will haue vs wrestle valiantlie euen till we sweate and tremble God will haue vs wrestle till we tremble and sweate because we must not thinke to goe to heauen in a fetherbed or at ease as we vse to speake but after many combates God hath promised an happie issue to them that fight as they ought to doe which in the end he will vndoubtedlie bestow vpon vs. But why doth Hezekiah desire God to heare Thinks he that he sleepes or vnderstands not No such matter But wee are wont to speake thus in some desperat cases either when wee thinke God absent or when hee seemes to make light account of our afflictions Wee see he was so perplexed then that God as he thought had forgotten him that is to say according to the sense of the flesh for had he not beheld him present by the eies of faith he had vtterlie quailed It is as much then as if Hezekias had desired the Lord euen effectuallie and openlie to shew some worke for his saluation which he had long hoped for before in the secret of his heart But why doth he pray that God would open his eies and see It is as much as if he had said Lord let it appeare that thou hast care of these matters Now he sufficientlie shewes where his paine held him most namely he longed to see some vengeance shewed vpon these blasphemers which offred such outrage against Gods Maiestie for albeit this good King tooke great thought for the preseruation of his kingdome and people yet had he respect vnto Gods glorie aboue all other commodities whatsoeuer Hezekias respected Gods glorie aboue all things whatsoeuer And truly the aduancement thereof should touch vs neerer and moue vs more then any thing else especiallie when we know that his glorie and our saluation are things that can not be separated Thus Hezekias hauing brought forth this Tyrant vpon the stage as a blasphemous and hatefull enemie of God because Ierusalem gloried in this title The God of Iacob and in his protection he thereupon concludes that God can by no meanes cast off the Citie which he hath taken into his owne custodie vnlesse therewithall he should renounce his owne name also Seeing the Lord then of his infinit bountie is pleased to ioine his glorie with our saluation let vs hold fast these promises and let vs fortifie our selues with them namely that although the wicked goe on in a vaine hope thinking to scape scotfree whilest they blaspheme God and cast vp that poison out of their hearts which lurked before in them yet there is not a sillable thereof which he vnderstands not and he will in his due time bring them to an account for the same Vers 18. Truth it is O Lord that the Kings of Asshur haue destroyed all lands and their countrie 19. And haue cast their gods in the fire for they were no Gods but the worke of mans hands euen wood or stone therefore they destroyed them HEzekias begins here to put a difference betweene the true God and the false which we also had need diligentlie to do for the wicked that are not enlightened haue many confused thoughts of some diuinitie which by and by vanisheth away so as either they thinke there is no God at all or if there be yet they regard him not But God would not haue vs lightlie touched with some idle or vading conceit of him What knowledge of God is required to be in Christians but that we should acknowledge him to be the true God who by the brightnes of his power scatters abroad all the darknes of ignorāce It is not enough then you see to acknowledge a diuinitie of I can not tell what as prophane ones do but God ought to be so knowne and receiued that he be discerned from all Idols and the truth separated from lyes And questionlesse when he hath once cleared our iudgements all opinion of false religions which possessed our minds before will immediatlie fall to the ground And so much the rather are we to hold fast this doctrine by how much the more many please themselues in fond speculations thinking it sufficient for them if they acknowledge a God at randon Whether they ought to worship the god
of the Turks or Iewes they know not and thus they houer in the ayre and touch neither heauen nor earth as they say There is not a worse plague to be found then such an imagination for thereby the true God and Idols are mingled together whose Maiestie is then tumbled downe from his throne vnlesse hee bee held as supreme head and all false gods with their worship laid at his feet The beginning of true pietie therefore consists in a wise distinguishing of this only God from all the troupe of idoll gods But Hezekias vseth two reasons by which he shewes they were no Gods First because they were made of corruptible matter Secondly they were the worke of mens hands Now what is more absurd then to see a man so much past shame as to be the forger of a God not only because himselfe is not eternall and God is but because he can not consist by his owne power not so much as one minute of an howre For example All the world not able to forme a sillie flea let all the world doe their vtmost to put all the wit force thereof into one man if it could be yet is he not able to make a poore flea what pride is it then for a man at his pleasure to put his hands to the worke and to forge as many gods to himselfe as he list for seeing all that is in vs is meerely earthlie and transitorie we can expect but treene gods to come from the worke of our owne hands Adde further that it is the greatest follie in the world to imagin vnder pretext of arte No follie like this to imagin that a piece of wood should become a God as soon as the workman by arte hath giuen some forme or shape vnto it to fasten a kind of diuinitie to a corruptible and an insensible block as if a peece of wood or stone began then to be god as soone as it hath some purtraiture giuen vnto it Thus we may easily ouerthrow all the superstitions which men haue inuented for stedfastnes and constancie must be sought further off then in mens shallow braines nay I say more all that which they haue inuented in that shop is condemned as lyes and things of nought Vers 20. Now therefore O Lord our God saue thou vs out of his hand that all the kingdomes of the earth may know that thou only art the Lord. NOw this good King in the conclusion of his prayer ouercomes all feare against which he had fought a long time for there is no doubt but the helps wherewith he hath hitherunto furnished himselfe did much incourage him with boldnes to adde this short clause Now albeit God deliuers vs not alwaies from outward troubles yet in regard he had promised to preserue and keepe the Citie Hezekias was bold to beleeue that this tyrant which plotted his ouerthrow should little auaile by any of his deuices And whereas he againe vrgeth the Lord with this motiue That his glorie shall be wonderfullie aduanced by the deliuerance of this Citie thence we gather that we ought to wish nothing more then to see the same florish euery maner of way for it is the principall end of our saluation from which we must not turne one iot if we thinke to find him mercifull vnto vs. In the second place we gather hence that such are vnworthie of Gods help who contenting themselues only with their owne saluation either forget or set light by the end for which they are saued For God by this vnthankfulnes is not only dishonored but they therein offer him great outrage in separating those things which at any hand ought to be ioined together Doth not the glorie of his name shine in our saluation And is it not the chiefest comfort and consolation we haue that it doth so as we haue said alreadie Yes doubtlesse Moreouer Hezekiah not only desires that the God of Israel may be onlie exalted of men but would haue him exalted so farre forth that all Idols also might be abolished for many Idolaters at that time would haue bin content that the true God had bin worshipped amongst the rest of their dunghill gods but because he can away with none to fit check mate with him all the gods which men haue forged must bee brought to nought that hee onely may obtaine the soueraigne Monarchy Vers 21. Then Isaiah the sonne of Amos sent vnto Hezekiah saying Thus saith the Lord God of Israel Because thou hast praied vnto me concerning Sennacherib King of Ashur 22. This is the word that the Lord hath spoken against him The virgin the daughter of Zion hath despised thee and laughed thee to scorne the daughter of Ierusalem hath shaken her head at thee NOw behold the fruit of praier for things being brought to an after deale God suddenly reacheth Hezekias his hand by the ministerie of our Prophet Isaiah God will haue our faith still exercised Not that hee so reached or stretched it forth that the enemie was forthwith put to flight but in promising deliuerance by Isaiahs mouth he still exerciseth the faith of his seruant Now as the Prophet for his part could not of himselfe haue giuen this consolation so had it been but a ridiculous thing to haue promised it vnlesse Hezekias had also beleeued that this message was sent him from God He therfore contented himselfe with this bare promise waiting in silence till God should manifest his power Now by this wee are taught that it is our dutie at all times to aske counsell of the Lord if we meane to feele his comforts in our afflictions and distresses for if we set light by the message which he sends vs by the ministerie of his faithfull seruants we are then vtterly vnworthy to receiue any consolation from him But albeit wee be neuer so well instructed and filled as it were with the knowledge of this doctrine yet it stands vs in hand to know it euery day better and better still drawing thence new testimonies to confirme our faith withall to the end we may haue remedies at hand when new assaults shall befall vs and may not at any time bee destitute of comfort in the middest of our greatest calamities for hee that is best furnished and fortified this way can neuer bee too well prouided We haue in Hezekias here a singular example of faith and constancie and yet the Lord contents not himselfe to haue comforted him once and by one prophecie onely as in verse 6 7. but he now confirmes his faith many waies that we who are far short of that constancie which was in him might learne to know what need wee haue of many helpes for the sustaining and vpholding of our faith continually Because thou hast praied vnto me The holy historie expresseth no more but this verbe I haue heard thee the word because therefore is a relatiue in that place but here it is an expositiue or a particle of giuing a reason as in many other
Cedars thereof the firre trees therof and I will goe vp to the heights of his toppe and to the forrest of his fruitfull places SEe how the indignitie and spightfulnesse of this outrage is further amplified for the iniurie that is offered by a seruant is not so easilie put vp as when it is done by the master because the basenesse of the person makes the wrong euermore intollerable And therefore the proud ones of the world when they will threaten in the most despightfull sort they will brag that their wils shall be executed by their seruants and horsekeepers that they may make it knowne how basely they esteeme of those whom they purpose to mischiefe By this circumstance then the Prophet meant to shew how execrable this blasphemie was when Sennacherib was not content to vomit it out of his owne mouth but had set on his seruant Rabshekeh to make him rent the sacred name of God in peeces As touching that which is recited afterward in the person of Sennacherib some take it generally for the former victories which hee had wonne and by this meanes had subdued many nations as we haue said before but I had rather take it more particularly in referring it to this last siege For when he saw the whole land in a maner vnder his obeisance and the mountaines which inuironed all the Coūtry possessed by his souldiers he brags as if he had gotten all and threatens that hee will inioy the castels mount Libanon with his Cedars fir-trees and other commodities as if he should say Nothing shall let me to be master of all the forts of Iudah and to deale with the Country as I thinke good See how Tyrants glory that the good successes of their warres are in their owne hands although often constreined to acknowledge the fight to be dangerous Vers 25. I haue digged and drunke the waters and with the plant of my feete haue I dried all the riuers * Or of the siege closed in THis Tyrant proceeds here glorying still in his forces and threatens to bring so mightie an armie that the multitudes of his souldiers shall be able to drinke the fountaines and riuers of Iewrie drie By the riuers of the siege some vnderstand the riuer Shilo and the Cisterns which the besieged Iewes could not lose but they must forthwith perish for thirst Yet in the first member he seemes to affirme that he feares no want of water though the whole countrie were destitute of it because he hath men enow to digge pits In the second place he saith he is furnished with meanes sufficient to drie vp all the waters of the Citie thinking thus to terrifie the Iewes His meaning in a word is that Ierusalem will not be able to indure the siege nor be able to stand out long against him but must forthwith be constreined to yeeld Now when the wicked make their vants on this maner God sits in heauen whence at the last he will denounce his iust sentence against them The prophets drift in this narration For the Prophets discourse tends to informe vs of Gods iust and wonderfull iudgement against this Tyrant Vers 26. Hast thou not heard how I haue of old time made it and haue formed it long agoe And should I now bring it that it should be destroyed and laid on ruinous heapes as Cities defenced THe expositors for the most part expound this verse as if the Lord should say That this Tyrant neither hath done nor shall doe any thing but that he hath foretold by the mouth of his Prophet and thus affirmes that himselfe is the author of these things But I expound it otherwise to wit that Ierusalem shall be deliuered by Gods assistance because he is the protector of it and that his speech might haue the more weight he names not the Citie but vseth the pronoun demonstrait as if all other Cities were nothing in Gods account in comparison of this Others referre these words I haue made it to the deliuerance which depended vpon the secret counsell of God but whosoeuer shall diligentlie weigh the scope of the Prophets words will confesse that it is here spoken of Ierusalem God complained as we haue seene that he was so despightfullie blasphemed and yet in reciting the words of Senacherib he only mentioned Libanon and the quarters adioining now to shew that vnder the name of Libanus warre was proclaimed against himselfe he affirmes as in many other places that Ierusalem was founded with his hand and built at his command whence it followes that Senacherib could not ouerthrow it vnlesse he first plucked God downe from his throne This doctrine is often met withall in the Scriptures and wonderfull comfort is conteined in it vpon which the faithfull may at all times boldlie leane in all their trials and afflictions be they neuer so hard and difficult to be borne to wit that they shall euer be preserued vnder Gods protection because he hath elected them Gods argument in this place For thus stands the argument I haue made and formed the Church the saluation of it shall stand for euer Phil. 1.6 because I will not leaue the worke that I haue begun vnfinished but will bring it vnto perfection In a word the Lord testifies that he will goe on with his worke and will preserue it because it concernes his owne honor and our saluation Moreouer he is called the former of his Church in another sense then that in which he is said to be the Creator of heauen and earth for we are his peculiar workmanship saith S. Paul being reformed by his Spirit Ephes 1.10 of which point we haue spoken heretofore in other places This worke therefore of all others is the most excellent yea aboue the creation of the whole world Be it farre from any man therefore to affirme that he was incorporated into the Church by his owne power or industrie for it is not without cause that we are called his workemanship Ephe. 2.10 But it may be demanded why the Lord saith he formed Ierusalem long agoe Quest for there were many Cities more ancient then it I answere Ans that this ought not to be referred to the outward forme or building but to the eternall decree of God according to which he had chosen this Citie for his dwelling place For albeit it was then only said when the Arke was made This is my rest here will I dwell Psal 132.14 And by Moses I will come vnto thee into the place wherein I shall put the remembrance of my name and I will blesse thee Exod. 20.24 yet had God long before ordeined it For we were chosen before the foundations of the world were laid as S. Paul teacheth Ephes 1.4 And S. Iames saith That we were begotten by the word of truth that we might be the first fruites of his creatures Iam. 1.18 He will then conserue vs aboue all his creatures and will neuer suffer vs to perish Now as Christ is
This grasse shall wither away afore it is come to a stalke or to any ripenesse As the Psalmist also saith It withereth before it be plucked vp Vers 28. But I know thy dwelling and thy going out and thy comming in and thy furie agaist me HE returneth and toucheth the insupportable pride of this Tyrant who attributed I wot not what to himselfe as if he had been inferiour to none yea he durst blaspheme and raile vpon the liuing God as if he had been nothing in comparison of him But God takes downe his pride and arrogancie as if he should say yet doe I know all thy haunts well enough yea thy sitting downe and rising vp The wicked exalt themselues thinking they should be subiect to none no not to the prouidence of God it selfe but he shewes that they haue no more power but that which is giuen them from aboue Sitting and going forth is taken here for consultations imaginations and enterprises of the profane and wicked who inuent sundrie plots how they may ouerwhelme and destroy the people of God but on which side soeuer they turne themselues and what way soeuer they take to bring their purposes to passe yet they shall not performe a iot more then God hath willed For they are restrained by his prouidence which driues them to and fro and often turnes their wicked plots to a good end though they meant the cleane cōtrarie But God whose proper office it is to direct mens paths Pro. 20.24 conducts them which way it pleaseth him He saith also I know thy furie thereby minding to shew that whilest the wicked play the bedlems on earth God sits still in heauen laughing their madnes to scorne And because Sennacherib behaued himselfe malepertly and thought to goe scot-free the Prophet addes these words expreslie to the end the faithfull should not imagin this to be new or vnknowne to the Lord or as if he esteemed them not Vers 29. Because thou ragest against me and thy tumult is come vp into mine eares therefore will I put mine * Or ring hooke in thy nostrils and my bridle in thy lips and will bring thee back againe the same way thou camest THe more the wicked are caried away with rage furiouslie exalting themselues against God the more seuerely doth he at the last oppose himselfe against their pride He lets them take their swinge for a time and suffers them to inioy the world at will but after long forbearance he tames them and restraines them lest they should thinke they had all vnder their command Sennacherib is a singular example hereof for the more audacious he is to fome out his rage and furie against God the more heauie did he feele his wrath to fall vpon him whom he thus braued which all the pack of persecuters ought to expect as well as he Now he doth aptlie and pleasantlie scorne the fond ouerweening of this Tyrant as if he should say I see well enough how the world goes I shall gaine nothing by handling thee gentlie because thy wrath is become desperate seeing then thou canst not be tamed I wil hamper thee like a wild beast Verse 28. And thus God shewes more plainely that he is not only acquainted with the plots and imaginations of this miscreant but so moderates and holds back his tyrannie that in spight of his teeth he leades them whither soeuer he lists as if a wilde beast haue a ring put thorow his snout a man may leade him whither he will Some translate the word Kaki an hooke but I had rather expound it a ring because an hooke is fitter to catch fish withall then wilde beasts Sennacherib then was constreined to turne from whēce he came and hastned away without doing any thing although his purpose was to haue possest Egypt and Iudah whollie neither would he haue been disappointed of his purpose willinglie if God had not drawne him away by his secret worke Vers 30. And this shall be a signe vnto thee O Hezekiah Thou shalt eate this yeere such as groweth of it selfe and the second yeere such things as grow without sowing and in the third yeere sow yee and reape and plant vineyards and eate the fruite thereof NOw he directs his speech vnto Hezekias and to all the people for he spake not before to Sennacherib as if he had heard him but it was to the end he might the better quicken vp the people to be of good courage seeing the Lord did thus despise this Tyrant If he had only said Hezekias be of good comfort albeit Sennacherib insults ouer thee yet I will represse his pride when I see it fit these words I say had not been of such efficacie as when together with the same he turnes his speech towards the Tyrant himselfe in thundring from heauen vpon him for by this meanes he imboldens the faithfull to set light by all his threates Therefore hauing first spoken to the Tyrant now he turnes himselfe very fitlie vnto Hezekias and to the people promising them deliuerance and that not only out of the pawes of this cruell beare but also that Hezekias should inioy his kingdome still in peace and prosperitie and that the rest of the people should likewise haue all things necessarie for an happie and quiet life And thus he amplifies the benefit of their deliuerance the rather to shew that he will not only succor his people in one kind only but many waies for in deed his deliuerāces are not only limitted to once or twice but he would haue vs feele his benefits in large and in abundant measure that the fruit thereof might last for a long time But it seemes the Prophet fits not his signe to the present purpose Obiect seeing that which he promiseth came not to passe till after they were deliuered for if God meant hereby to comfort these poore besieged ones it was now the fittest time one would haue thought to haue shewed his power and not to haue deferd it till the siege had been raised Ans Two sorts of signes I answere there are two sorts of signes one goes before and leades vs by the hand as it were to the thing promised the other comes after and confirmes it that it may stick fast in our memories neuer to be raced out As for example when the Lord brought Israel out of Egypt he gaue many signes afore hand vnto Moses but afterward he ordained one which should follow the deliuerance to wit You shall sacrifice vnto me three daies Exod. 3.12 Why so To the end they should not forget so great a benefit but might yeeld him thanks after they had had experience of so exceeding a fauour Such a signe is that which Isaiah here describes questionles it serues also for a good cōfirmatiō of our faith to haue such an euerlasting testimonie as it were still before our eies which may cause vs to consider how many mercies the Lord hath shewed vs. Now though the enemie was driuen back yet
stubbornnesse and let vs suffer our selues to bee meekened if wee meane to be gathered into this sold whereof God promiseth to bee the shepheard He vvill beare them These words expresse the singular goodnesse of God who ouer and besides the vehement loue which he beares to his flocke hath respect to the vveake and feeble sheepe for then he shewes the care he hath in dealing gently with them his humanitie in approching neere vnto them and his patience in bearing them in his armes Wherein we see he omits no office that appertaines to a good sheepheard whose dutie is to haue his eie vpon all his sheepe that he may gouerne them according to their condition and to comfort them but especiallie those that are sick and infirme The summe is That God will be gentle louing milde mercifull in gouerning his seruants so as he will not require more of the weake then they are able to beare Vers 12. Who hath measured the waters in his fist and counted the heauen with a spanne and comprehended the dust of the earth in a measure and weighed the mountaines in a weight and the hils in a ballance Hauing set forth Gods fatherly loue towards his little flock now he sets forth his power the second time HAuing finished his speech touching the fatherlie care that God hath for the defence of his people now he comes to set forth his power and magnifies it as farre forth as possiblie he can which yet shal moue vs very little vnlesse we looke narrowlie into the Prophets meaning An ignorant person at the first blush would say that the Prophet hath heaped vp a many of broken sentences without grace or arte but if we haue regard to his scope and end by an elegant speech he adornes the power of God seasonably because his power is the true and best stay for our faith to leane vpon Gods power the true stay and prop of our faith that thereby we may be assured he will performe his promise It is not for nought the Apostle saith that Abraham doubted not knowing that he which had promised vvas also able to do it Rom. 4.20 And in the same sense he saith 2. Tim. 1.12 I know whom I haue belieued God is able to keepe that which I haue committed vnto him To this belongs the saying of Christ My father which gaue them me is greater then all Ioh. 10.19 Seeing then that we haue continuallie to wrestle against distrust and that Satan is readie to circumuent vs by many fetches wee must attribute to the power of God the praise that it deserueth to the end his promises may be receiued of vs with that assurance which is requisit Now because the restauration of the people was a thing incredible to flesh and blood it was needfull that the minds of the faithfull should be raised vp farre aboue the world lest they should tie the grace of God to humane helps Wee see the Prophet not only teacheth that God is the Creator of heauen and earth The Prophet playes not the orator only in setting forth Gods power but applies it to the present occasion but whatsoeuer he recites touching his infinite power it is applied to the matter in hand which we also are to doe at this day When any aduersitie presseth vs our saluation seemes to be hidden Gods power is ouershadowed as if a cloude were come betweene vs and it we stand amazed euen as if we were vtterlie reiected and contemned of the Lord. Let vs not thinke then that this description is some light matter for if the perswasion of Gods power were well setled in our hearts The firme perswasion of Gods power well setled in our hearts would keepe vs frō being shakē of any temptation we should neuer be so tossed vp and downe neither should any calamitie be able to trouble vs. Abraham rested vpon this power as we haue said that he might with assurance imbrace that which otherwise was incredible and therefore S. Paul affirmes that he hoped aboue hope being resolued that God vvas able to performe that which he had spoken so as he neither staggered neither was he weake in the faith Rom. 4.18.19 This teacheth vs to lift vp our eies aboue the hils Psal 221.1 and that wee iudge not of things according to the outward appearance We must not iudge of things according to outward appearances but that we may indeed assure our selues that that which God hath said shall surely come to passe because he hath all things in his owne power All of vs are to rest in this but as I told you the Iewes had exceeding neede to be fullie resolued of it for they were oppressed vnder very mightie tyrants all passages were shut vp against them all hope of libertie was taken from them in a word they saw themselues euery way compassed about as in a great and hidious wildernes This consolation therefore had bin set before them in vaine if by the Prophets admonition their minds had not bin raised vp to heauen that so they might whollie rest their hearts vpon the absolute power of God without looking to inferior things When he speakes of measures which men vse in small things it is to applie himselfe to our weaknes God is faine to lisp as it were vnto vs otherwise we were not able to comprehend his incomprehensible greatnes for the Lord lisps with vs thus ordinarily taking similitudes from things vsuall amongst vs when he is to speake of his owne Maiestie that so those of shallow and feeble capacities might the better comprehend his greatnes and excellencie Wee are therefore to reiect all carnall imaginations of God because his greatnes surpasseth all creatures for the heauen the earth the sea and all that in them is with their vnmeasurablenes are yet all of them nothing in comparison of him Vers 13. Who hath instructed the Spirit of the Lord or was his Counsellor or taught him 14. Of whome tooke he counsell and who instructed him and taught him in the way of iudgement or taught him knowledge and shewed vnto him the way of vnderstanding THe Prophet now descends to speake that of Gods wisedome The Prophet hauing described Gods power and goodnes now he mentions his wisdome which in the former verses he taught concerning his power and goodnes This golden chaine is to be noted for as carnall reason doth peruerslie restraine the power of God to outward helps so doth it without reason subiect the incomprehensible counsell of God to humane imaginations and thus many things will present themselues to hinder the course of Gods works till he himselfe be exalted farre aboue all creatures If our reason may be iudge then there will be no end of doubtings Where reason is Iudge there will be no end of doubtings For as oft as it conceiues not how the Lord works this or that wee will call into question the truth of his promises because whatsoeuer surmounts our reason
God apart from other nations seeing our enemies in fighting haue victorie from heauen and our God in the meane while succors not vs at all Neither is it to be doubted but the infidels also mocked these poore captiues as it appeares by other places That this calamitie then might not cause the Iewes to forget the true religion God riseth vp and saith that a greater wrong can not be done vnto him then if the faithfull being wrung by afflictions should therefore conforme themselues to the idolatries and superstitions of the Gentiles Thus then he confirmes them in the truth of his promises lest they should faint vnder the burthens which they were to susteine But the Prophet speakes not to the men of his time only as we haue said but to all their successors who were to vndergoe sharp assaults against the Idols of prophane nations vnder whom they were held captiues And in the second place they had enough to doe to shunne the euill examples and customes of those nations for it was exceeding difficult for them to continue constant being mingled among Idolaters and dayly beholding their corrupt maners To the end therefore that they might not be tainted with any vain conceit to wit that the affaires of the Idolaters prospered well in regard of the honour which they did to their Idols and false gods the Prophet I say preuents such an offence and saith that they vvere in no vvise to compare the gods of the Gentiles vvith the God vvhom they and their fathers vvorshipped for those gods were made with mens hands the matter of them being but gold siluer wood stone or such like but their God was the Creator of heauen and earth Great must the outrage be therefore against his Maiestie when the same shall be compared with things of nothing yea it is a dishonor in the highest degree if he be not exalted farre aboue the Angels or whatsoeuer is called God When S. Paul vseth this testimonie against Idolaters Acts 17.29 he peruerts not the true sense of the Prophets words but from thence hee rightlie gathers that it is a wicked thing to represent God by any similitude at all And our Prophet not only disswades the Iewes here from distrust but also therewithall condemnes the superstitions of the Gentiles shewing it to be a thing quite repugnant to the nature of God to be represented by any grauen Image And thus we see the Apostles doctrine sutes well with this place for the Prophet hauing prooued that Gods power is infinite seeing he is able to comprehend all things in his fill vers 12. at last he concludes To vvhom vvill ye liken me Make what Image you will it shall be nothing like me This is a very profitable doctrine and well worthie our obseruation for were there but this one text it were enough to refute all the inuentions wherewith the Papists are misled who permit it as lawfull to represent God by outward shapes and figures The Prophet holds it as a resolued truth that it is vnpossible to make an Image of corruptible matter that should any way be able to match with the glorie of God he vtterlie reiects the Idols themselues so farre is he off then from speaking of adoring them that he counts it euen an execrable and horrible sacrilege so much as to frame or carue them and to set them vp before God But the holy Scripture is full of such sentences Moses aduertiseth the people who were inclined to this vice You saw no similitude nor shape saith he in the mountaine only you heard a voice take heed therefore lest being corrupted you should make you any grauen Image Deut. 4.12.15 Wil we haue a right knowledge of God then Gods image is most liuely represented vnto vs in his word Let vs not frame him after our fantasies but seeke him out in his word where we shall find his Image represented vnto vs in most liuely colours Let vs content our selues with this knowledge and neuer enterprise any thing of our owne heads for other meanes as Idols Images and Idols teachers of lies and Images will neuer teach vs the truth but vanitie lies as Ieremiah very well saith Chap. 10.8 The stock is but a doctrine of vanitie And Abacuck Chap. 2.18 The grauen Image is a thing teaching lies Now whereas the Lord sometimes compares himselfe to a Lyon to a Beare a man or the like this is nothing to prooue the lawfull vse of Images as the Papists dreame A dâ—â—ame of the Papists refuted but such similitudes serue to set forth the goodnes lenitie anger or seueritie of God with other affections attributed vnto him which can not be manifested vnto vs but vnder similitudes of things familiarly knowne To conclude if it were lawfull to represent God by an Image we should then put no differeÌ„ce between him and the dunghill gods of the Gentiles and so the Prophets doctrine could not stand firme Vers 19. The workeman melteth an image or the goldsmith beateth it out in gold or the goldsmith maketh siluer plates 20. Doth not the poore chuse out a tree that will not rot for an oblation Hee seeketh also vnto him a cunning workman to prepare an image that shall not be moued BEcause publike consent in things is of great force and that it is by and by receiued for a law if a thing once please the multitude the Prophet heere fortifies the faithfull against such an error Here is therefore an occupation or preuention as they call it to wit the Iewes were to take heede how they stood amazed in seeing idolaters so carefull in their strife who should haue the gaudiest gods for if they did so they were in danger to bee seduced by them But therewithall he riseth vp in an holy indignation against the desperate follie of men who so boile in their superstitious imaginations that euery one will haue an idoll fit to please his owne humor He also shewes that no state or condition of men are free from this impietie but that the poore are as well guiltie thereof as the rich All are gone out of the way all are coâ—rupt Psal 14.3 for the rich they make them gods of gold and siluer the poore of such a tree as likes him best And thus he shewes that all sorts are carried away with an intollerable furie in desiring and seeking out some excellent thing for the seruice of their gods though the meanes to doe it withall faile them Men will haue gods forsooth that they may looke vpon The beginning of idolatry and handle Loe here the originall and fountain from whence idolatrie hath sprung For God is not neere vs in a puppet but by his word and by the power of his holy Spirit And howsoeuer in his Sacraments he represents vnto vs liuely images of his grace and spirituall benefits yet his onely drift therein is to lift vp our mindes by them to himselfe But our Prophet in the meane while derides
the follie of these blinde idolaters who care not what cost or paines they bestow or take so they may furnish out trim and goodly idols Vers 21. Know yee nothing Haue yee not heard it Hath it not beene told you from the beginning Haue yee not vnderstood it by the foundations of the earth HAuing scorned the beastly sottishnesse of the Gentiles hee now turnes againe to the Iewes for being all of vs by nature inclined too much to superstitious vanities so we also easilie fall if any example be set before vs. The Iewes being captiues and mingled amongst the Babylonians were constrained to looke vpon horrible damnable idolatries which might soone draw them to a wicked imitation Isaiah therefore as a good Prophet of God speedilie preuents them and warnes them that they bee no whit moued with such spectacles He askes if they haue not bin taught and instructed concerning the true God Manie expositors thinke that this is but one repetition to wit it appeares by the creation of the world that there is not so much as anie appearance of seeking God in wood stone gold or siluer but wee may gather from the scope of the text that these are two distinct members For if he continued still to reproue the Gentiles hee would then bring no other testimonies but heauen and earth against them but speaking to the Iewes who were familiarly acquainted with the law of God The Iewes had a double meanes of reproofe for their reproofe hee vseth testimonies taken both from the order of nature and from the word First he askes in generall if they knew nothing Secondly he propounds the meanes by which they ought to discerne the true God from the false The first is from hearing the word and therefore he saith expresly Haue ye not heard Hath it not been told you from the beginning The last is from this faire theater of the vvorld where Gods glory shines round about and beneath vs. He would haue contented himselfe with this second demonstration if he had had to deale with the profane Gentiles as Saint Paul also doth Act. 14.17 For speaking to them of Iconia who had neuer heard word of the heauenly doctrine he vseth arguments taken from the order of nature How That God left not himselfe vvithout vvitnesse by giuing raine and fruitfull seasons But our Prophet who speakes of that true religion which was among the Iewes could not omit the mentioning of the law which was to make them double inexcusable if they should forsake or despise it to prophane themselues among infidels For they were conuinced not onely by the sight of their eies but also by the hearing of their eares which were continually beaten vpon by God in the preaching of his law amongst them Seeing then that from their mothers breasts they had with their mothers milke been nurced vp with the milke of the true knowledge of God and were instructed by their fathers by continuall succession the Prophet telles them that they shall shew themselues too peruerse and vnthankfull if such an helpe shall nothing profit them For that which he saith of the beginning or long agoe is to the same purpose namely that from their cradle they had been nurced vp in Gods true worship and besides in ages succeeding they had such continuall teaching as would not suffer theÌ„ to erre only if they did but remember vvhat they had heard As if he should haue said You haue no new God but the very same who manifested himselfe from the beginning to Abraham Moses and the rest of the Patriarks And here we haue an excellent confirmation touching the antiquitie of that doctrine Antiquitie of true doctrine which hath continued so many ages among the faithfull not that antiquitie is sufficient of it selfe Antiquitie not sufficient in it selfe to giue faith assurance for so the Gentiles might reply that their superstitions were no lesse ancient but in respect that froÌ„ the beginning the authoritie of the law hath been abundantly confirmed and that God hath testified that himselfe is the author of it for this cause I say Antiquitie a good confirmation of the truth it gets great confirmation vnto it by long vse in that the successors knew that their ancestors gaue them such a forme of religion which they could not reiect without a manifest brand of apostasie By such an order and progresse then all difficultie is taken away Now we at this day haue the same faith with these good fathers Our faith one and the sâ—me with that that these good faâ—heâ—s professed because with vs they acknowledged one God the Father of our Lord Iesus Christ for the faithfull haue all one word and promise tending all to one and the same end Where he addes from the foundations of the earth it is spoken by a figure where a part is taken for the whole for a part of the world is here taken for the whole God hath set this world before men as a looking-glasse that by viewing of it they might come to the knowledge of his Maiestie and that it might be an image of things inuisible as Saint Paul saith more fully Rom. 1.20 Their ignorance then is inexcusable for they neede nor complaine touching the want of meanes whereby they may come to the knowledge of God seeing he is ready so many waies to manifest himselfe vnto them Men sinne more of pride and obstinacie then of ignorane And to say the truth men sinne more of obstinacie and pride then of ignorance for they willingly despise God speaking thus distinctly that they might stay themselues in creatures and in vaine things Can such a contempt deserue to be excused No for those who worship their owne inuentions in stead of God of which all almost are guilty are they not welworthy to be blinded Truly such and so iust a punishment is worthily to be inflicted where there is so great headstrongnesse Those that haue a double meanes of knowledge are doubly inexcusable if they sinne against it But if the doctrine of Gods word be ioined to this knowledge which we haue by the creatures we shall be much lesse excusable Thus then Isaiah mentions both knowledges to shew that the Iewes shall be worthy of double condemnation if they stand not fast in the faith being thus informed and assured of the power and goodnesse of God Vers 22. Hee sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers hee stretcheth out the heauens as a curtaine and spreadeth them out as a tent to dwell in Which he began in vers 10 11 12. HEe continues on his former argument but after another manner and sets out the magnificence and power of God Wee haue told you heretofore why hee speakes thus to wit because we are too much inclined to distrust so as the least occasion in the world will make vs stumble and be offended For which respect The reason why the Prophet vseth
so manie repetitions to one purpose From the doctrine of the creation of the world the Prophet descends â—o the perpetualâ— gouernment of it the Prophet is constrained to repeat one thing often that he might keepe in firme and weake hearts in the confidence of Gods promises Before he handled the doctrine of the creation of the world but now he comes to the perpetuall gouernment of it for God contented not himselfe to manifest his power once onely in the creation of the world but continues still to shew it with as great efficacie in the vpholding and conseruation of his worke This is well to be obserued of vs for otherwise it were but a bare speculation to know that God did once create the world vnlesse wee also knew that his hand were alwaies stretched out to maintaine and gouerne the same in the first estate Which the Prophet expresseth in this word sitteth as if he should sâ—y The earth continues not stable and firme in her place but as it is staied vpheld by the power of God for sitting by a figure signifies as much as rule or gouernment In that he compares the inhabitants of the earth to grashoppers G ashoppers it is to shew that God is not inclosed within these narrow roomes seeing neither heauen nor the heauen of heauens are able to containe him that so we might learne wheÌ„ God is spoken of in the Scriptures not to imagin any earthly or carnall thing of him touching his incomprehensible glory Moreouer by this similitude we are taught how blind sottish those are which attribute any thing to themselues Simile for they shall get as much by their brags as if some little vermin such as the grashoppers be would rise vp against the cloudes in fetching their frisks but you know they are forced to fall downe by and by to the earth He spreads out the heauen as a curtaine Dauid vseth the same kind of speech Psal 124. Isaiah and Dauid speake both touching the aspect and spreading out of the heauens in regard of our sight for it is not their meaning that God spreads them out for himselfe to inhabit there but rather that wee might haue roome enough to dwell vnderneath For as the earth beares vs vp so the heauens do couer vs God hath ordained the eaâ—th to beare vs and the heauens to couer vs. Obiect and thus wee haue a mansion or dwelling house made vs in this world close and couered But these similitudes may seeme much to lessen the dignitie of the matter whereof the Prophet intreateth albeit his meaning is cleerly to set it forth in the liueliest colours hee can deuise for what is a curtaine What is a tent What great matters are these I answere Ans these similitudes are exceeding fit to amplifie the matter for it is as much as if he had said God spreads out the heauens with as much ease as a man drawes a curtaine He also leaues it to euery mans consideration how much difference there is betweene the heauens and a curtaine and what their greatnesse is which all may perceiue Lastly there is an opposition betweene the houses that men build with much toile and continuall cost and yet it is much if they can raise a frame of an hundred foote high and this infinit height of the heauens so spread by the onely word of God Which shewes cleerly how excellent and skilfull a workman he is Vers 23. He bringeth the Princes to nothing and maketh the Iudges of the earth as vanitie STill hee continues to extoll Gods prouidence Now hee comes to speake of Gods prouidence in particular by which hee gouernes the whole world but especially mank nd In the former verse he begun to touch this doctrine to wit that God hath not created the world to leaue it at sixe and seuen as we say but hold his soueraigntie and dominion ouer it meaning still to retaine the keeping and susteining of it in his owne hands But because it pleaseth him to shew himselfe more familiarly to men the Prophet hath chosen this particular that he might therein set forth and praise his prouidence The summe is that Gods dominion extends it selfe farre and wide so as he gouernes all things in heauen and earth according to his good pleasure but therewithall he teacheth which was a point worthie of note that in his gouernment of mankind one may manifestlie perceiue notable marks of his power and prouidence Now he contents not himselfe to note it in generall termes but picks out one particular instance which might the better awaken our drouzie minds All things that befall the common multitude are soone forgotten and is quickly out of minde as matters vnworthie the talking of but wheÌ„ Kingdomes and Monarchies wherein men are aduanced to great dignities come once to fall then it seemes the very earth is shaken with it The Prophet therefore stirres vp our attention very fitly by such documeÌ„ts Surely a man would thinke that Princes and Magistrates are separated from the common condition of men and exempt from the ordinarie calamities which befall others because by their glorie they seeme to dazell the eies and minds of euery one that beholds them but they themselues for the most part are vtterlie blind and therefore our Prophet especiallie aimes at them saying That the Lord brings them to nothing Hath the Lord so great force against the mightie Princes of the earth What shall become of the baser sort Can he not trow ye deale well enough with them and handle them as he list Can he not giue and take away strength and the greatnes of mens spirits when he will Vers 24. As though they were not planted as though they were not sowne as though their stock tooke no roote in the earth for he did euen blow vpon them and they withered and the whirlewinde will take them away as stubble THough the particle Ak signifies Also yet I haue translated As though because it agrees best to this present verse and so the plaine meaning will be They shall confesse themselues to be in as poore a condition as if they had neuer bin planted nor sowne This is an amplification of the former doctrine for in this verse he shewes that euen Princes shal be so whollie plucked vp and rooted out that not one glimps of their glorie shall euer be discerned euen as if it had neuer bin at all Whilest they are in honor Psal 49. a man would thinke them to be so fast rooted that the blasts of aduersitie were neuer able to remoue them but sudden changes fall out in a moment which blot out their name and renoume so as men shal say Were there euer any such And this comes to passe not in mens persons only but also to florishing and stately kingdomes Seeing then such great alterations are signes of Gods terrible power let vs beware how wee chuse our selues such tickling leaning stocks which haue only a vaine appearance of
help in them but let vs solely and only rest vpon the power of the Almightie what strength honor or riches soeuer wee enioy For the Lord playes not at tenis with the world in banding of such great ones as one taking delight therein as some prophane dogs blaspheme but the higher any man is aduanced commonlie the bigger he swels in pride and neuer leaues swelling till he burst himselfe in pieces that so the iust iudgements of God may be alwaies manifest to all By this we are also admonished that it is ill done to attribute the euents of things to fortune or to second causes for God became not the Creator of the world forthwith to leaue his worke as a carpenter doth his ship but his hand continuallie labours so as not an haire of our heads can fall to the ground without his good pleasure When so many changes fall out therefore in the world and that we see things which in our iudgements would stand for euer to fall consume as the smoke let vs turne our eies towards this soueraigne prouidence and power of God As soone as he blew vpon it In these words the Prophet shewes of what short and momentanie continuance those things be which are wont to dazle our eies and make vs at a stand For wee no sooner thinke of a great King but our hearts quake within vs and we are moued at it but he shewes that Princes and kings are but as stubble before God whose only blast will carrie them away like a whirlewinde whither soeuer it pleaseth him What is our lesson then We must not stand gazing vpon the creature be he what he will that the same should hinder vs from giuing that glorie and honour vnto God which to him appertaines This the Iewes were diligentlie to note for it is like enough they would haue thought this great Monarchie of the Caldeans vnder whom they were held captiues should neuer haue bin dissolued nor that themselues should euer haue been deliuered vnlesse this doctrine had come between to wit That there is nothing so firme and stable in the world which God can not scatter and bring to nothing with his only blast that they might hold fast the hope of their deliuerance therefore the Prophet aduertiseth them that as soone as God shall but thunder from heauen he will breake and crush in pieces all the terrible forces and power of their enemies Vers 25. To whom now will you liken me that I should be like him saith the holy one THis is a repetition of the former sentēce where it was said that God would not indure to be matcht with Idols vers 18.19.20 lest the Iewes should diminish any thing of his power notwithstanding they were so long retained captiues in the hands of Infidels For they were to beware how they attributed any power to Idols because the idolaters who kept them in bondage prospered for by such disputings comparing the power of the true God with idols they were in danger to haue mingled them together This is the cause why in indignation he repeates the same thing againe To vvhom vvill yee liken me As if hee should say Dare you venture to take my glory from mee by your comparisons For howsoeuer men frame diuers imaginations to themselues thinking to transforme God into what shape they list yet remaines he one and the same still and his nature is changed neuer the more by their inuentions He brings in the clause holy one to verie good purpose putting it in stead of Gods name For therein he priuilie taxeth the Iews of shamefull ingratitude if they sanctifie him not in their hearts Chap. 8.13 seeing he hath separated them from others For there is no holinesse to be found in the idols of the Gentiles being but the workes of mens hands God then is too much wronged and abased when idols are opposed to him and that men beginne to call it into question whether of them hath the greater power Vers 26. Lift vp your eies on high and behold who hath created these things and bringeth out their armies by number and calleth them all by their names by the greatnes of his power and mighty strength * Or none shall faile nothing faileth IT seemes the Prophet stands too long vpon this point seeing there is none will denie it For he repeats one thing often which none doubts of but must needs be constrained to confesse the admirable power and wisdome of God in the comely order of nature But wee must obserue what hath been said heretofore Wee in our selues are so vntoward and doe value Gods power at so low a rate that we sometimes afford him not the honour which we will giue to a mortall man For the most part we afford not God the honour which we will giue to a mortall man yea the appearance of a sillie worme of the earth puts vs sometimes into so great mammering and feare that all the promises of the Almightie in the holy Bible can scarsely comfort vs. For this cause the Prophet hath iust cause to repeate it so often that God is defrauded of his honour if his power rauish vs not so as to admire it Thus he makes no idle repetitions you see because wee are so dull and slow of hearing that we haue need to bee awakened and pricked at euery turning with the spur Men daily behold the heauens and the starres but where is hee that thinks seriously of the author of these things Wee see the shape of man so artificially formed by God that he was put into this world to behold the heauens that hee might acknowledge the Lord of them for God hath bowed downe the faces of beasts towards the earth and hath made man to goe vpright to stirre him vp to view the place of his abode And this was well described by a prophane Poet who saith Although euery creeping thing bends his face chiefly towards the earth yet to man God hath giuen a face to looke vpwards and hath created him to behold the excellencie of the heauens and to lift vp his eyes to the starres Thus then the Prophet sets forth mans malignitie who will acknowledge nothing of God though it be painted out before his eies but had rather haue their snowt grubling in the earth like Moles for the maiestie of God must needes touch vs neere if wee looke wishly vpon the heauens In naming of the starres he expresseth more plainly that the wonderfull order which shines in the heauens doth as it were preach with a lowd voice that there is but one God and Creator of the world which all such must be constreined to acknowledge as amidst so great numbers and diuersities of starres shall obserue their distinct order and comely marchings For the starres were not thus set euery one in his place at haphazard neither is it at random that they march so swiftly in such proportion fetching so great compasses and yet walking as by a direct line so
as they turne not an haires breadth from that path which God hath limited out vnto them Thus their wonderfull disposition shewes that God is the author and framer of them Can a man then open his eies but he shall be forced to behold the maiestie of God in the works which his hands haue wrought He bringeth out their armies by number Vnder the word armie he comprehends two things First a number in a maner infinit secondly the excellent disposing of them For a small number of men will not make an armie vnlesse there be many bands Moreouer we call not a troope of men gathered disorderly together an armie but that where there are Lieuetenants Sergants of the band Captaines Colonels and ohter leaders who are to bring their souldiers in a right aray Thus then the infinite numbers order and certaine courses and marchings of the starres doe very well deserue this name of an armie By the word number hee signifies that God hath this armie alwaies at a becke Souldiers you know loue to be wandring this way and that way and the Captaine cannot easilie get them by and by together though hee cause the trumpet to be sounded neither can hee forthwith put them in aray being assembled But it is far otherwise with God hee hath alwaies his souldiers at a becke yea by number that is to say he knowes the tale of them so as none absents himselfe He calles them all by their names This sentence is in so many wordes contained in Psal 147. Some expound it as if God knowes the number of the starres which to vs is vnknowne but Dauid and Isaiah both meant another thing to wit that God makes the stars to serue his turne at his pleasure as if one should call his seruant by his name to set him about some businesse and in the same sense it will be said hereafter Chap. 45.1 that the Lord called Cirus by name because he vsed him as his seruant to set his people at libertie In a word by this hee notes a great readinesse and obedience when he which is called by his name answers to it by and by Those who expound the member before going to wit that God knowes the number of the stars faile also in this that they thinke by the word greatnesse By the greatnesse hee hath giuen them names signifying their power office Others expound it that there is no starre which hath not his propertie and efficacie because the Lord hath giuen it them for euer Others ioine these words with the verbe shall call as if the Prophet should say The Lord is so mightie that all the starres vnderstand what he commands them But as I take it this sense agrees best to wit that God is so powerfull and mightie that hee no sooner commands anie thing but all the armies of heauen are pressed to obey him wherein we haue a singular testimonie of his greatnesse when so excellent creatures doe without difficultie subiect theÌ„selues vnto him and in receiuing his commandements witnes that they acknowledge him for their Lord and Creator The word none is by the Hebrewes applied not onely to men and women but to other creatures yea to those that are without reason as heretofore in Chap. 34.16 speaking of the birds which should inhabit stately houses he saith that none of these shall faile and the word Isch which is there the Prophet puts heere This place sets before vs the power of God and teacheth vs that there is no creature in heauen nor in earth but it depends vpon his will and good pleasure What is more absurd or vnreasonable therefore then to compare him with idols which are vainer then vanitie it selfe Vers 27. * Or Why wilt thou say or shouldest thou say Why saiest thou O Iaakob and speakest thou O Israel My way is hid from the Lord and my iudgement is passed ouer of my God NOw Isaiah complaines of the Iewes who being in a manner brought to the last cast turned their eies away from Gods promises which were the meanes of their comfort Or if you will haue it so he takes order for the time to come lest they should quaile vnder so many and so tedious afflictions as should befall them The words are in the future tence which may be resolued into the subiunctiue Wherefore shouldest thou say From the former sentence he well inferres that whatsoeuer should happen The coherence of his verse with the former the faithfull and elect people were to wait patiently vpon the Lord till he in due season should relieue them Now he reasons from the lesse to the greater The Prophet takes his argument from the lesse to the greater that seeing God alwaies holds his soueraigntie ouer all the parts of the world it is vnpossible that he should euer for sake his Church Notwithstanding it is very likely that the people in that time made many complaints and murmured against God as if hee had been carelesse of their saluation or as if he came not soone enough to succour them or else that he shut his eies as one that refused to behold them in their aduersities This vice he now goes about to correct for they thought the Lord had cast them off and so in afflictions we are also ready to thinke for we imagin that he hath reiected and giuen vs vp for a pray because he lets things in the world goe at six and seuen Iaakob and Israel By these names the Prophet puts them in mind of the Lords couenant confirmed vnto them by so many promises As if he should say Thinkest thou thou art not that people whom God hath chosen to himselfe Wherefore shouldest thou imagin that hee which cannot deceiue should contemne thy arguments or reasons For the word vvay is taken for their estate or reasons and hid is taken for contemned or vnknowne because if God withhold his help but a little wee straight way â—hinke that his prouidence reacheth not vnto vs. Some expound it otherwise to wit that the people are heere reproued because they thought to sinne without punishment and so they will haue this sentence like to that in Psal 14.1 The foole hath said in his heart there is no God But questionlesse this was the Prophets meaning Thinkest thou O Israel that God thinks not of thine affaires For hee contests against the peoples infidelitie and rebukes them sharply that hee might afterward raise them vp to hope and comfort shewing that it is vnpossible for the Lord not to regard and helpe those whom hee hath once taken into his tuition and sauegard The word iudgement which is by and by added confirmes this interpretation for we cry out for iudgement in the time of affliction when we be oppressed and wronged And it is said that God then takes our cause in hand When God is said to take our cause in hand when in taking knowledge of it hee defends and keepes vs as on the contrarie that he
erewhile whereupon we should build the confidence of our saluation that we might continue safe against all assaults to wit when we were certainly perswaded that God is our God Now hee teacheth the same thing but in other words neither is the repetition superfluous for we know how easilie the remembrance of this doctrine vanisheth away albeit we haue it often repeated vnto vs. This promise therefore cannot be too much praised nor insisted vpon seeing it doth so hardly take roote in our hearts Let vs bee well assured then that wee shall find an vndoubted issue in all our perplexities because the Lord will assist vs as oft therefore as we shall be pressed vnder anie dangerous assault let vs learne to fix our eies vpon him Now when hee calles himselfe the Lord our God it is not so much to set forth his power as his goodnesse which he will make vs feele For what benefit should redound vnto vs from the knowledge of his power if therewithall we were not well perswaded of his loue At the onely hearing of his power we are astonished but when his goodnesse is preached with it the very remembrance thereof sufficeth to appease vs. He speakes of taking by the hand and of the voice againe for it serues much to the comforting of our weake faith to know what signes of loue God shewes vs especially when the doctrine of faith is ioined thereunto which assures vs of his perpetuall fauour This clause therefore saying vnto thee hath great weight in it for we must needs remaine alwaies in suspence Gods voice till we heare the voice of the Lord in his word It is that alone which sufficeth to abolish all our feare and to set vs at rest Are we desirous then to haue our harts quieted and to ouercome the many troubles which daily befall vs Let vs hearken directly to the good word of God and euer hold fast the comfort thereof in our hearts For it is impossible for them who either will not heare this word at all Note or hearing it doe it negligentlie to attaine this peace nay let them be sure that an accusing conscience and a trembling heart shall alwaies pursue them Vers 14. Feare not thou worme Iakob and yee * Or dead men of Israel I will help thee saith the Lord and thy redeemer the holy one of Israel What course God takes in ministring comfort to his afflicted Church HE seemes to speake somewhat too meanely of this people in that he calles them a worme and then dead men but this comparison agrees well with the calamitie which the people were in and he takes a better course this way to minister comfort vnto them then if he had called them The elect nation a royall priesthoode an holy tree springing forth of an holy roote or if he had adorned them with the like titles For to say the truth it had bin absurd to haue imposed such glorious titles vpon them being pressed as they were vnder so base and vile a slauerie By the name of worme Worme Iacob therefore he laments the ignominie and shame into which they were brought and puts them in good hope of a better estate For thus he shewes that the Lord cares for them notwithstanding they be abiect and vile in the eies of men As if he should say Though now thou beest nothing yet will I succor thee and by restoring thee to thy first estate will cause thee to come forth of this rottennes and abiect condition of thine Some translate the word Methim Men which agrees not with the text but must necessarily be translated dead for it is an exposition of the other epithete worme according to the Hebrue phrase I agree with S. Ierome S. Ierome who hath so translated it neither doe I passe much that the word is otherwise written here then elsewhere in regard of the changing of the pricks for this might easily fall out by reason of the likenes which these pricks haue one with another The thing should be weyed for there is nothing more absurd then to reade men in stead of wormes vnlesse they reade it dead or mortall But God meant no doubt that this voice should be heard among the people who were now at last cast to the end it might pierce euen into their graues for on the contrary he promiseth to be the redeemer of these which are dead Now the Prophet had not such respect vnto his owne time The Prophet had respect to the succeeding ages as to his owne times but that he meant his doctrine should extend it selfe to all ages of the world As oft then as we shall see the Church oppressed vnder cruell tyrants let vs call this sentence to minde that albeit Gods children be trodden vnder foote by the proude that they be despised and that they haue not so much leisure as to take their breath being persecuted and afflicted aboue measure yet let vs know that euen such are in great account with God so as they shall be able ere long to lift vp their heads Let this be applied to euery one of vs in particular that we may not be discoraged for the scoffes of the wicked nor for the miseries and calamities which we indure no nor for death it selfe Do we resemble dead men and is all hope of deliuerance taken away A Consolation yet wil our Redeemer come at last and will raise vp his Church out of her very graue When the Prophet addes the holy one of Israel he brings back the people as he hath done before to the remembrance of that Couenant by which Israel was separated from other nations to be Gods peculiar people thus he incourageth them that their miserable condition should not too much deiect nor cast them downe though they seemed as wormes of the earth and as dead men Vers 15. Behold I will make thee a roller and a new threshing instrument hauing teeth thou shalt thresh the mountaines and bring them to pouder and shalt make the hills as chaffe HE speakes still of the restauration of the Church promising that she shall be so exalted aboue her enemies that she shall bruise and grind them to pouder And this he expresseth vnder a very fit similitude For the Iewes to whom he speakes were almost crushed in pieces but now on the contrarie he tels them that they being deliuered shall crush their enemies and so render them like for like Now it was very needfull that this consolation should be added for had they not recouered new strength it is like enough they had bin subiect to the tyranny of their enemies for euer God meant to arme them then that they might be able to repulse the outrages done vnto them so as they were now become the executioners of Gods vengeance as our Prophet shewes But by these words it might seeme he meant to inflame the Iewes with a desire to reuenge Obiect which is directlie contrarie to the nature of
power of the Caldeans was so great that none was able to vanquish thē for they seemed inuincible then indeed But euen at that time when the Babylonians trusted in their wealth despised their enemies and proudly aduanced themselues the Prophet telles vs that they and infinit others besides should be troden vnder foote as the Potter doth his clay In a word his meaning is that the prosperous estate of the Caldeans could no way hinder the change that was to come neither should they be able to let the Medes and Persians from inioying their Monarchy And truly the issue did well verifie and confirme the truth of this similitude when Cyrus hauing vanquished so many nations and got many godlie victories did in a little space of time conquer all the East Vers 26. Who hath declared from the beginning that wee may know or before time that we may say he is righteous Surely there is none that sheweth surely there is none that declareth surely there is none that heareth your words THe Lord hauing made proofe of his Diuinitie returnes againe to shew the difference betweene him and idols For he asks whether the idolaters were able for the confirmation of their false worship to say the like for themselues that is to alleadge any example of such a prescience or power Now because hee might without controuersie rightly attribute these things to himselfe in derision of them he answers for them Surely we acknowledge that hee vvhich is able to doe such things must needs be the true God Word for word it is vve vvill say he is iust but the word Iust hath many significations for it is taken sometimes for True Approued in which sense it is said Luke 7.35 That wisdome is iustified of her children that is to say approued Wee haue seene testimonies enow then of Gods diuine maiestie which hath put downe all the vanities of idols in regard that all things in heauen and earth are gouerned and ruled at the disposition of one onely God who in an instant is able to bring the mightiest Monarks to nought Now the Lord speakes heere in the plurall number vve to shew that he defends not his own cause alone but his people 's also I grant his owne eternitie is sufficient for him but we being still infirme it is behoouefull for vs to know certainly that hee is the true God that so our mindes may not wander after creatures but may rest wholly and onely in him Experimentall knowledge therefore is added with the word Experimētall knowledge must be ioined with the word the better to sustaine our weake faith if it be yet ready to wauer In the next member he saith that the idols are all mute and leaue those that follow and serue them in suspence Whilist God on the contrary makes the candle of his word to burne so cleerly that it is able to giue light to his elect people and to giue them both what to speake and thinke Vers 27. I am the first that saith to Zion Behold behold them and I will giue Ierusalem one that shall bring good tidings NOw God expresseth that more cleerly which he had told the Iewes touching the things to come that hee might fortifie them in the faith for it should little auaile them barely to know what was to insue vnlesse the Prophets had also shewed them the end and vse thereof The Lord testifieth then that his predictions tend to the edification of his Church and it was great reason this should be added to the former doctrine that the people might know these examples were propounded not only to set forth Gods power but also that the faithfull for their parts might feele the fruit thereof For thus wee ought to apply all the examples of the prescience and power of God vnto our own vse How to apply the examples of Gods prescience and power to our owne vse that so we may be assured of the care he hath ouer vs and that he turnes all things to our saluation Zion is commanded then to acknowledge the true and onely God First in respect that he had iustly infflicted this punishment vpon his people for their offences secondly being redeemed out of this captiuitie they might especially take knowledge of his mercy and goodnesse Behold We haue to consider of mount Zion here as of a place not inhabited and of Ierusalem as a Citie laid waste for which cause Ieremiah brings her in speaking as widowes and desolate women are wont to doe Behold O Lord how I am troubled Lament 1.20 The Lord heere sets her out as a widow left alone Afterwards Isaiah will incite her to reioice as she who hauing been barren before should now bee made fruitfull by the Lord and should haue many children In this sense the Lord now shewes that hee will comfort Ierusalem euen at that time wherein shee shall seeme nothing else but a wofull spectacle of horrible ruines Now the message is that a widow and one that was forsaken before should bring forth many children or that those who were scattered and dispersed by banishment a far off should come towards Ierusalem in great troopes This waste therefore must bee opposed to the restauration performed by Cyrus where it is said Behold they come And by the word first is vnderstood not onely the eternitie of God but also the antiquitie of the prophecie Afterwards Isaiah addes how God teacheth the faithfull touching things to come to wit by the labours and ministrie of his Prophets Saint Ierom. Saint Jerom hath translated the word Meuasher Euangelist but it properly signifies a messenger And yet there is no great difference in the sense for his purpose is to speake of the Prophets which should bring the ioyfull and desireable tidings of this deliuerance which God by Moses had also promised long before to wit that he would raise vp faithfull Ministers from time to time which should far excell all soothsaiers magicians and prognosticators For this cause also hee gaue the Church this goodly title Chap. 40.9 saying that shee brought good tidings because the word of God should sound forth in her Now this serues much for the praise and commendation of preaching The praise of preaching the word For the Lord comes not downe from heauen to teach vs but vseth the ministerie of his seruants and shewes that he speakes by their mouth which is so admirable a benefit as should cause vs to imbrace it with both our hands Hee promised vnder the law as I was saying that hee would raise vp a Prophet in the middest of his people Deut. 18.15 Now he confirmes that promise in saying that messengers shall not be wanting to comfort them in their dolours and extreme distresses No forme of a Church where vision failes Hence we may also conclude that there is no forme of a Church where prophecies cease that is to say when there is none to bring vs good tidings of comfort in our miseries out of
any of them For he is called seruant in respect that God the Father hath not onely giuen him the charge of teaching or to doe some other thing but also in regard that hee hath called him to performe an excellent and peerelesse worke which is common to none but him Furthermore although this name be attributed to the person of Christ yet it ought to be referred to his humane nature for his Godhead being eternall and that in respect thereof he hath euer obtained equall glory with his Father Christ Gods seruant in respect of his humanitie it was necessary he should take our nature vpon him that he might submit himselfe to the obedience of a seruant And therefore Saint Paul saith that he being in the forme of God thought it no robberie to be equall with him and yet notwithstanding emptied himselfe and tooke vpon him the forme of a seruant c. Phil. 2.6 Christ then is a seruant but voluntarily Christ being Gods seruaÌ„t no way impaires his dignitie DispensatioÌ„ lest wee should imagin his dignity might be somewhat impaired therby Which the ancient Doctors signified vnder this word Dispensation whereby it came to passe as they say that Christ subiected himselfe to all our infirmities The affection by which he became subiect vnto God Christs subiection voluntarie was voluntarie in the meane while it was to the end he might become our seruant also notwithstanding this his so abiect a condition hinders him nothing at all from inioying his soueraigne maiestie for which cause the Apostle saith God hath giuen him a name aboue euery name Phil. 2.9 He vseth the particle demonstratiue Behold to bring the Iewes as it were to the sight of the thing done for that which they saw in Babylon was able to haue put them cleane out of heart He wils them therefore to turne their eies from beholding things present and to fix them onely vpon Christ Some expound the verbe Tamach which signifies To stay passiuely others actiuely If we take it in the passiue the sense will bee that God so staies himselfe vpon his Christ that hee will giue him charge of all things euen as masters doe to their trustie seruants Now it is a signe of great trust which the Father reposeth in him that hee giues him charge of all things and commits into his hands his owne rule authoritie and power Yet I reiect not the actiue signification to wit I will erect or set him vp or I will establish him in his estate for that which followes immediately after I vvill put my spirit vpon him is but a repetition of the same thing He saith in the first place then I vvill stay vpon him then he shewes the maner of this stay in saying that he will gouerne him by his Spirit and thus hee shewes that he will sustaine and helpe Christ in all things and will not suffer him to fall vnder any difficulties Now it was needfull that Christ should be indued with the holy Spirit from aboue Why Christ was to bee indued with the holy Spirit in regard hee was to take vpon him that diuine office of being mediator betweene God and men for according to his humane nature he was vnable to beare the waight of so great a burthen Christ a seruant elect Elect is here taken for excellent as in other places young men which are in the flower of their youth are called men of choice Hee is called a seruant elect then because hee shall beare the message of reconciliation and all his actions shall bee disposed of by the Lord. Yet behold heere a testimonie of that loue which God hath shewed vs in his onely Son for in him the head wee may see our election shine by which wee are adopted to the hope of a better life Seeing then that there is an heauenly power dwelling in the humane nature of Christ Wee must looke vpon Christ in both his natures when we heare him speake let vs not so much looke vpon flesh blood as lift vp our mindes higher that so we may see his diuinitie shine in all his actions In vvhom my soule delights By this testimonie we may conceiue that Iesus Christ is not onely well pleasing vnto God his Father but is also that his onely beloued Sonne so as there is no obtaining of any grace but by the meanes of his intercession In this sense it is alleadged by the Euangelists Mat. 3.17 Luke 9.35 Saint Paul also teacheth that wee were reconciled with God through this his vvelbeloued one for whose sake God loues vs Ephes 1.6 According to which our Prophet shewes that Christ shall not be adorned with the vertue and power of the holy Ghost for his owne particular onely but to shed it abroad also far and wide vpon others By the word iudgement hee vnderstands a well ordered gouernment and not the sentence which the Iudge pronounceth vpon the iudgement seat for the verbe To iudge among the Hebrewes signifies to rule gouerne and direct things He addes that this iudgement shall extend thorowout all the earth as well to the Gentiles as to the Iewes which promise was then new and strange for God was onely knowne in lurie Psal 76.1 so as forraine nations were excluded from any hope of grace We therefore that are Gentiles staÌ„d in exceeding need of these so cleare and euident testimonies that we may grow daily in the assurance of our vocation and calling for without these promises what assurance is left vs They nothing at all pertaine vnto vs. Christ was sent then to bring the whole world vnder the rule and obedience of God his Father Whence it appeares that al things without him are but a confused chaos Before hee comes therefore All things out of ordâ—r without Christ it is impossible to see any right order or gouerâ—â—ment among men Let vs then learne in all things to submit our neckes vnto his sweet yoke if we desire to be iustly and rightly gouerned Now we must iudge of this gouernment according to the nature of his kingdome that we liue in which as you know is not of this world but consists in the inward man Iohn 18.36 for it consists in a good conscience and integritie of life approued not of men only but of God chiefly and principally Wherein Christs kingdome principally consists The summe then comes to this that our whole life being peruerted since the time wee were altogether corrupted by the fall of Adam Christ is now towards the end of the world come vvith an heauenly power of the spirit The end of Christs comming in the flesh to change our hearts and to reforme vs into newnesse of life Vers 2. Hee shall not cry nor lift vp nor cause his voice to be heard in the streetes THe Prophet shewes after what manner Christ shall come to wit without such pompe and preparations as earthly Kings haue For when they come in trumpets are sounded on euery
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
shall bee so discomfited that they shall be vtterly extinct Which sudden destruction he further expresseth by the similitude of towe when fire is put to towe it may well make a blaze for a while but forthwith it is consumed and gone Vers 18. * Or Forget ye the c. Remember ye not the former things neither regard yee the things of old This verse must bee vnderstood by way of comparison THe Prophet hitherunto hath shewed at large how mightie the Lord is to saue his people now hee saith that all the miracles which were wrought in the first redemption vvere nothing in comparison of those that should be effected heereafter that is to say the glory of this second deliuerance should be so rare excellent that it should darken the first not as if the Iewes were to forget so great a benefit for the memorie thereof worthily deserued to be celebrated from age to age euen to the worlds end and as the Lord had commanded was to stand vpon perpetuall record For in the preface of the Law Exod. 20.2 thus he speakes I am the Lord thy God vvhich brought thee out of the land of Egypt out of the house of bondage He also commanded the fathers to be often recording of it to their children and to continue the remembrance of it to their successors This therefore must be taken by way of comparison as in Ieremiah Behold the daies come saith the Lord that they shall say no more The Lord which brought the children out of Egypt but the Lord liues which hath brought the posteritie of Iaakob out of the land of the North and out of all the coasts of the earth whereinto he hath scattered them Ier. 23.7 The summe is that the last deliuerance shall be far more glorious then the first if the one be compared with the other Whence it followes that this prophecie is not to be referred to a few yeeres because the Prophet extols not here the beginnings of their deliuerance onely but extends the fruit of this returne euen vnto Christ at whose comming both the kingdome and priesthood were reallie established Vers 19. Behold I doe a new thing now shall it come forth shall you not know it I will euen make a way in the desert and floods in the wildernesse BY this wee may yet better perceiue what the Prophets drift was in the former verse For heere he saith there shall be a new worke that is no common or ordinary A new work is heere opposed to that which is cōmon and ordinarie See Chap. 42.10 but such a one as by the excellencie and greatnesse of it shall darken the same of all the rest no lesse then the Sunne when it shineth in his might darkens all the starres in the firmament In that hee saith it shall now come forth the meaning is it shall not be long deferred I grant these things were not by and by accomplished but when wee haue respect vnto him that speakes foure hundred nay a thousand yeeres in his sight are but as yesterday Thus hee comforts them because hee would not that their seuentie yeeres captiuitie should discourage them When he addes shall you not know it The interrogation hath more force in it then a bare affirmation This interrogation hath more force and vehemencie in it then a simple affirmation And this manner of speech is much vsed both among the Hebrewes and also among Greeks and Latines Further he promiseth to make a vvay in the desert The desert betweene Babylon and Iudea wherein he hath respect to that desert which was betweene Babylon and Iudea for here he speakes of the peoples returne home And for that cause also hee mentions the floods for they might well haue perished for thirst in trauelling thorow a place so barren and waste Therefore the Lord promiseth to prouide them of water for their iourney as if he should say Feare not for want of necessaries for I wil furnish you sufficiently so as you shall returne vnder my conduct and leading But it seemes the Prophet passeth his bounds when he magnifies this deliuerance in such excessiue speeches For we reade not that the riuers were heere turned into blood nor that a grosse and palpable darknesse troubled the aire or that the first borne were slaine or that any vermin were sent to deuoure the fruits of the earth neither any of the like wonders which came to passe in Egypt none of these happened as wee know in Babylon What meanes hee then by this new deliuerance This hath caused almost all the writers that are Christians to expound this place simply of Christs comming wherein no doubt they haue been deceiued no lesse then the Iewes who onely restraine this to the deliuerance out of Babell And therefore as I haue said in another place wee must heere comprehend the whole time that passed betweene the deliuerance out of Babylon vntill the comming of Christ The Churches redemption out of Egypt may be compared to her first birth The redemption out of Egypt may bee compared to the first birth of the Church because the people were then gathered into a body and the Church was established which before was without forme yet this redemption ended not at the peoples comming forth of Egypt but continued till they were possessed of the land of Canaan which was giuen them after the Kings were driuen thence The like may bee said of this birth by which the Iewes were brought out of Babylon and restored home into their owne Country for this restauration must not bee restrained to their going out of Babylon onely but it stretcheth it selfe vnto the comming of Christ during which space of time there came great and wonderfull things to passe indeed Was it not an admirable thing that a sort of poore captiues contemned of all as miserable abiects and slaues yea held and esteemed as detestable as the disease of the pestilence should notwithstanding bee restored and sent home into their Country by infidell Kings Besides that they should be furnished with all things fit for their iourney and order taken for their affaires as also for the building of the Citie and restoring of the Temple But yet behold wonders much greater then these which came to passe afterwards when there were but a few of the people which would returne backe againe and the most were so discouraged See Exod. 14.11.12 that they preferred so miserable a seruitude before so blessed and happy a freedome When a small handfull I say of them then returned into Iudeah in respect of that great multitude which was led into captiuitie yet fell there out greater lets and hinderances For were there not conspiracies What impediments happened to the Iewes in their returne new hatreds grudgings raised vp against this people who were in too much contempt and disgrace already Did not the worke cease and was not all meanes procured to hinder the finishing of it In which
respect they might well haue thought that the Lord had brought them out in vaine seeing they were now exposed to greater dangers then euer they were before After the Temple was built things succeeded no whit better for they were inuironed on all sides with mightie aduersaries who hated them most deadly and vexed them without ceasing Afterwards they were visited with sundry afflictions and persecutions so as it might seeme they were as good as ouerwhelmed and rooted out by them Yet notwithstanding God ceased not still miraculously to preserue them euen in the midst of fire and sword If we consider their poore and miserable estate and the sore trials they were put to by tyrants wee may well admire how any one of them escaped That we may the better vnderstand then how wonderfull this deliuerance was To vnderstand this last deiiueuerance of the Church aright we must looke to the histories of things begun and continued till Christs comming The Prophets still kept their eye vpon Christ and in what sort it surpassed the first wee must haue an eye to the histories of things begun and continued vntill Christs comming who then added infinite graces and benefits to the former for doubtlesse the second deliuerance was greater then the first Neither is this any constrained exposition but it agrees with the maners of speech vsed among the Prophets for they haue alwaies respect vnto the Messiah and incessantly did they fix their eies vpon him The Prophet Haggai therefore will giue vs much light for the vnderstanding of this place For he shews that when the Temple was built the olde men which had seene the excellencie of the first wept saying that this latter was nothing in cōparison of the former and hardly could they be perswaded but that God had vtterly forsaken them and that his promises were of none effect Bur Haggai to comfort them and to shew that the glory of the second Temple shall far surpasse the first albeit the outward forme of it were lesse beautifull brings them forthwith to the Redeemer saying on this manner Thus saith the Lord of hostes Yet a little while and I will shake the heauens and the earth and the sea and the dry land and all nations the desire of all nations shall come and I will fill this house with glory saith the Lord of hostes The gold and siluer is mine saith the Lord of hostes the glorie of this house shall bee greater then the first Haggai 2.7 As Haggai then continues the restauration of the Temple till Christs comming to which he refers the true glory of it so this deliuerance out of Babylon held on the course thereof till Christ for these things are conioined together or rather haue affinitie one with another so as it is no maruell though he say it did euery way surpasse that deliuerance out of Egypt Vers 20. The wild beasts shall honour me the Dragons and the Ostriches because I gaue water in the desert and floods in the wildernesse to giue drinke to my people euen to mine elect HE adornes the former sentence for all things standing in this confused maner it was needfull to set out Gods power in the highest termes that might be that at least the word might supplie that which seemed to be wanting in effect His meaning is then that Gods hand shall be so sensiblie felt and perceiued in this worke that not only men but vvild beasts also should be touched with a sense of it so as they should yeeld a kind of honour and thanks vnto God This prophesie therefore answers to Psal 114.3.4 where it is said That the sea saw it and fled Iordan went back the mountaines skipped like sheepe and the little hilles as lambs the earth trembled at the presence of the God of Iaakob Isaiah attributes heere the same feelings to the brute beasts in regard that by a secret instinct they should be constreined to giue place that the people might passe with more securitie And yet the reason hereof hath a larger extent to wit that they shall stand amazed at the beholding of so many miracles To be short God shewes that he will not leaue his people destitute of necessarie foode that they should be inforced to returne back through want for by this excessiue kind of speech he expresseth the incomprehensible loue of God towards the Iewes that by the power of their hope they might mount aboue all present obstacles The vse Now when we heare of these things let vs not measure his power in our distresses according to the order of nature but by faith let vs fix our eies aboue all things visible and comprehensible Moreouer lest these poore banished orphanes should lose all hope of Gods euerlasting fauor in seeing themselues thus reiected and despised of all Isaiah brings them to the remembrance of their adoption as if he should say Thinke not but that you remain the people of God still My people mine elect notwithstanding this your horrible scattering for he who hath once elected you neuer changeth his counsell As oft then as we stand in neede of incouragement to hope well let vs remember the calling of God We must in temptation oppose our vocation against our vnworthines for albeit we feele our owne vnworthines yet it ought to suffice that the Lord hath vouchsafed vs this honor to make vs his people Vers 21. This people haue I formed for my selfe they shall shew forth my praise THe Prophets meaning is that the Lord must needs performe that which he spake before because it concernes his owne glorie to deliuer the people which he hath chosen to himselfe This appertained therefore very much to the consolation of the Iewes as if he should say Do ye thinke I will suffer my glory to fall to the ground It is ioined with your saluation Gods glorie and our saluation ioined together and therefore it stands me in hand to looke to it Be you sure therefore that all shall got vvell vvith you for I can not suffer you to perish but my glorie must therewithall be abolished also But your saluation is sure for I haue determined that you shall magnifie my greatnes for euer Where he saith he hath Created this people it is to let vs vnderstand that our regeneration is a worke supernaturall for we are to hold this principle which we haue often told you of heretofore that he speakes not here of that generall worke of his creation touching mankinde Isaiah speak not here of our common creation but of our spirituall regeneration See Chap. 29.23 but of regeneration or adoption by which God separates his Church from the rest of the world and from all the remainders of it Let no man be so bold then as to attribute this worke either to himselfe or to the merits of men but let vs from this place learne to ascribe so excellent a benefit whollie and only to the free grace of God They shall set forth my
yet may wee refer this sentence vnto it because hee handles the doctrine of the Churches restauration RegeneratioÌ„ a principall part of the Churches restauration whereof regeneration is a principall part for God thereby repaires his image in his elect chosen people We might insist longer vpon this matter and lay it out more fully but we must first labour to attaine the Prophets meaning and shew the plaine and natiue sense of his words Vers 5. One shall say I am the Lords another shall bee called by the name of Iakob and another shall subscribe with his hand vnto the Lord and name himselfe by the name of Israel Hitherto the Prophet hath spoken vnder borrowed speeches now he sets forth the thing plainly HItherunto the Prophet hath spoken by similitudes but now he deliuers his mind plainly and without any figures shewing what these buds and hearbs bee whereof hee hath spoken to wit that the Lord will gather his people out of all nations and will bring them into his Church which were far off before also that he would restore and augment the same which in a manner seemed to bee brought to nothing for all should runne vnto it out of all quarters of the world and should craue that they might bee inrolled among the faithfull according to that which is said in Psal 87. Behold Philistia Tyre and Ethiopia there vvas â—e borne Which place of the Psalme howsoeuer it hath seemed to be obscured by the ignorance of the expositors yet it serues to giue light to this prophecie For we know the number of those which returned from the captiuity were very few the faithfull therefore had cause to bee astonished and to blush for shame much more cause had they to be hindered from comprehending the glorious and wonderfull worke of their redemption which was so highly extolled by the Prophets The author of this Psalme therefore labours to preuent this astonishment and giues them to vnderstand that the Babylonians and Egyptians shall also become members of the Church that the Ethiopians Tyrians and all such as were strangers should come and be incorporated into the number of Gods chosen As if he should say Ierusalem is now desolate indeed yet will God not onely gather together his banished but will also call from euery part of the vvorld and make them one body which now are sundered in such sort that they shall reioice that God hath made them Citizens with the Saints and shall no lesse appertaine to the body of the elect then if they had issued forth of the same Now for as much as wee are wont to take their names who are to be inrolled in bookes the Prophet hauing respect vnto this custome vseth these phrases of speech One shall subscribe with his hand vnto the Lord and shall name himselfe by the name of Israel another shall protest I am the Lords and shall call himselfe by the name of Iacob By which words the Prophet signifies that this shall bee a new and extraordinarie worke when hee which before was a meere stranger froÌ„ God should now reioice that hee was adopted of him Shâ—ll be called signifies heere as much as wee vsually say To bee called by anothers name as in the fourth Chapter where it is spoken of the women which desired husbands onely to take away their rebuke and shame We will eat our owne bread and will weare our owne garments onely let vs bee called by thy name Now howsoeuer Isaiah seemes to make distinction heere betweene such as in expresse termes professe themselues to be Gods people and those which desired to bee called by the name of Iaakob yet the two members are to be referred both to the one and to the other for to be Gods child and to bee of Israel are things conioined with an inseparable band Why so Because God will be Father to none but such as haue the Church for their mother God wils that all his children should acknowledge the Church for their mother And yet vve also note that there are no true Citizens of the Church but such as subiect themselues vnder the Lords dominion If the Prophet had omitted this word Lord and had onely mentioned Iakob and Israel yet we must haue risen from thence to the fountaine of Iakob of vvhom all things in heauen and in earth are named But to take away all ambiguitie he repeates this order twice to wit that those onely are to bee accounted the children of Iakob which submit themselues to God By this we may easily see the Prophets drift The Prophets drift for he shews that the church no sooner feeles the want of Gods blessing vers 3. but by little and little she falles to ruin and withers away on the coÌ„trary when the Spirit is shed abroad vpon her she by by recouers new strength and force not onely in regard of obtaining her first beautie and glory but contrary to all hope shee attaines wonderfull increases We are also to note that the Prophet speakes not heere of the order of nature as if the new children of the Church were borne so for no man gets such a dignitie by his owne industry but when those which were strangers before shall be regenerated then the Prophet saith they shal come and giue in their names to testifie that they are indeed the children of God A change farre surmounting all humane reason We see here therefore a description of a change which farre surmounts nature and all reason of flesh and blood to wit when out of the cursed race of Adam there issues a spiritual Israel Some thinke that Isaiah notes heere how small the number of the faithfull shall be when it is said one shall say and another shall be called and the third shall subscribe but this coniecture wants ground and the very scope of the text easily confutes their error As I thinke therefore wee haue rather to gather that the Church shall come in by troopes out of diuers nations far remote one from the other in regard that God will bring home strangers vnder his dominion and so touch their hearts that they shall glory not in words onely but in truth that they are of the number of his people Hence also wee may obserue that true faith cannot be in the heart but it will forthwith breake out into a voluntarie and franke confession True faith in the heart will manifest it selfe by a voluntarie confession Psal 116.10 2. Cor. 4.13 Rom. 10.10 Act. 4.20 which may be gathered from these foure distinct members one shall say I am the Lords another shall be called by the name of Iakob the third shall subscribe vvith his hand and the fourth shall call himselfe by the name of Israel For the very truth is that Gods seruants ought not to be mute or silent but both by words and deeds to testifie what is in their hearts seeing they professe to obey him and reioyce in his name the whole course
are wonderfullie blinded But I like not of this exposition I had rather follow those therefore which referre this to the Idolaters who can giue sufficieÌ„t testimonie themselues of their vanitie and know that indeed their Idols neither heare nor see There is an opposition in this place betweene Gods witnesses verse 8. and the Idols witnesses in this verse for the first yeeld a glorious witnes to the truth of God by the sight of his works and the vnderstanding of his prophesies and promises the others are constrained to stand mute and dumb vnlesse they will lie falslie and beare witnes to vaine things hauing no truth at all in them I denie not but Idolaters brag of their seruices Idolaters need no better confutation of their Idollworship then their owne blind consciences and extoll them aboue the skies but this blind conscience of theirs doth more then sufficientlie witnes how great vanitie and wauering of mind there is in that which they doe for they alwaies tremble and are in continuall vnquietnes though they carie it out with great stirres by their rebellions Themselues then are vvitnesses against their Idols Simile as if one hauing an ignoraÌ„t teacher should plead against his insufficiencie So the Idolaters shall testifie that their gods neither know nor are able to doe ought because they are driuen to confesse that the matter whereof they consist is nothing but wood and stone or such like stuffe wrought with hands and that things thus framed and fashioned can neither see nor feele ought at all The faithfull therefore only are the lawfull and true witnesses in affirming that their God both seeth gouernes and effects all things done in heauen and in earth The rest must needs be confounded albeit they stoutlie maintain their errors â—ow with fire and fagot for their owne consciences beare them witnes that their minds are enthralled with a vaine opinion and corrupt imaginations Vers 10. Who hath made a God or molten an Image that is profitable for nothing HE now derides mens madnes who presume to be the forgers of gods Idolaters scorned for is it not an horrible and execrable thing that a mortall creature should dare to make himselfe a Creator truly there is no reasonable man that would not greatly detest such a furie and yet the most part are caried away with such a senseles rage euen to make gods and no admonition whatsoeuer can reclaime them But they will answere me that they haue no such thought and that we do them great wrong to accuse them of such follie And the Papists at this day tell vs that we belie them Papists forgers of gods and offer them iniurie in vsing this and the like testimonies of the Prophets against them but they indeuor in vaine to iustifie themselues by such cauils For Isaiah very truly affirmes that they are so bewitched that they thinke they can make a god in regard they attribute a diuinitie to blocks and stocks Papists attribute a diuinitie to the Images which the caruer hath made as soone as they be once framed and polished then they forthwith run a gadding after theÌ„ they vow vnto them they pray and bow their knees before them in a word they attribute that to them which belongs only vnto God Which is profitable for nothing This is to be well obserued for by these words it is euident that all figures by which men would represent God are condemned for vaine and vnprofitable Images made to repre ent God good for nothing Whence it followes that God is not only blasphemed and oft times his glorie giuen to dead stocks but that those which make and receiue them do also lose their labor to their owne confusion of face The Papists alledge that these be lay mens bookes Imâ—ges lay mens books But this is a weake and childish shift for the Prophet testifies that they are profitable for nothing I wish them therefore either to confesse that their Images are vaine and vnprofitable or if they dare be so bold to blot this testimonie of our Prophet out of his booke In a place before Note hee hath expressed somewhat more for Chap. 41.23 he saith they teach nothing but lies But wee haue spoken sufficiently of this matter in the 40. and 41. Chapters Vers 11. Behold all that are of the fellowshippe thereof shall bee confounded for the workemen themselues are men let them all be gathered together and stand vp yet they shall feare and be confounded together A reproofe both of Idoll makers and Idoll worshippers HEe not onely rebukes the workemen and forgers of Idols but all Idolaters who are so blind and senslesse as to inclose the power of God within a truncke of wood as soone as it hath but receiued a new forme His meaning is then that the arts men should not onely be punished for their presumption but those also which shall be companions with them in their superstitions These shall not escape for it is good reason that both being guiltie of the same crime See Psal 97.7 they should both receiue like iudgement Now they cannot by anie meanes excuse themselues in regard they see that their Idols are vaine and dumbe forged and framed with mans hand how can they be gods then Let them all be gathered As if he should say Let Idolaters and their Idols combine themselues together yet shall they feare and bee confounded when they shall stand vp before Gods tribunall seat But it is not without cause that the Prophet threatens them with feare and confusion for Idolaters are wont proudly to aduance themselues and to despise others They glory much in their multitude A multitude as the Papists doe now adaies who in reproch and disdaine esteeme vs but a small handfull They insolently insult ouer vs and band themselues with wonderfull pride both against God and his word Isaiah therefore appeales heere to the consciences of such men for howsoeuer obstinacie and extreme rebellion of heart hath possessed them Idolaters forced to quake will they nil hey because they haue no firme resting place yet are they constrained to tremble and quake when they are alone crying out What shall wee doe especiallie when they looke towards the end of all their actions for they haue no stabilitie whereupon they may boldly rest When their rage prickes them forward then they are audacious enough but when they come againe to themselues and at leasure bethinke them what they haue done they melt away for verie feare Their furie pride and multitude then ought not to terrifie nor astonish vs. Papists bold for a brunt Why so Because all this wil in a moment be brought to nought Let vs not be much moued therefore at the combinations brauadoes and diuellish plottings of the Papists seeing we know that all these things shall turne to their ouerthrow for the more they ouerflow in insolency and aduance themselues against God the more heauie and shamefull shall
but the punishment which they suffered for their transgressions ceased Now in these words there is hid a close exhortation to repentance not onely to moue them to sigh vnder the burthen of their afflictions but to acknowledge them as iust recompences of their iniquities whereby they had prouoked God vnto wrath As oft then as he handles vs roughly We should not desire so much the remouall of our punishments as the blotting out of our sins The fond distinction of the Sophisters met withall againe touching the remitting of the fault and retaining of the punishment Simile wee must not craue so much to be disburthened of this our sorrow and miserie as rather to beginne at the forgiuenesse of our sinnes that God would not impute them vnto vs. And heere wee haue cause giuen vs againe to meet with that fond distinction of the Papists who confesse that the fault indeed is forgiuen but not the punishment By the similitude of the cloud hee meanes that the Lord would no longer continue to pursue them in his wrath nor to correct them in his displeasure because their sinnes being put out of his sight the punishment was therewithall also abolished For you see that in a faire day the clouds which before darkened the light of the Sunne from vs are vanished and gone Let vs therefore reiect these diuelish inuentions of men whereby they labour to ouerthrow this comfortable doctrine of the free remission of sinnes seeing it flatly crosseth the doctrine of the holy Prophets This clause which is added returne to mee may be taken two waies either that the Lord thereby exhorts them to repentance or that therein he giues them hope of deliuerance but both expositions may sute well We haue told you that it is vsuall in the Scriptures to exhort to repentance as oft as it mentions our deliuerance for the Lord purposeth by this meanes to draw vs to himselfe that hee might thereby fit vs for the receiuing of his benefits But because the people were in a manner past hope of their deliuerance in respect of their owne infidelitie wee may take these words as a confirmation that from thence the people might vndoubtedly conclude in themselues that they should returne As if the Lord should haue said I know you thinke me to be far from you in this your distresse yet be of good cheere for I am mindfull of you still Now this latter exposition pleaseth me best because as I thinke it sutes best with the text For the Prophet aboue all things studies how to confirme these poore captiues in the promises yea and if it were possible to ingraue them in their hearts Well he commands the Iewes to turne vnto the Lord howsoeuer their long exile hindered them from hoping that he would be their redeemer As if he should haue said Though I seeme to be far from you and to neglect you yet be not discouraged for I am resolued to redeeme you Vers 23. Reioice yee heauens for the Lord hath done it shout yee lower parts of the earth brast forth into praises yee mountaines O forrest and euery tree therein for the Lord hath redeemed Iakob and will be glorified in Israel HEe now exhorts the Iewes to giuing of thanks An exhortation to thanksgiuing not onely as a testimonie of their dutie but also to assure them the more fully of their deliuerance And thus he brings the people as it were to the thing done no lesse then if they had seene their deliuerance before their eies For such maner of speeches doe affect vs much more then if the promises were deliuered in naked and bare termes Seeing then the people might stand in some doubt of their returne because they languished long in their miseries and were almost consumed in them the Prophet awakens them and not onely frames them a song fit for the paying of their vowes but also shews that this worke of God shall bee so glorious that the very heauens and the earth with all the insensible creatures shall admire the greatnesse and nouelty of it Ye mountaines sound forth praises We may well interpret yee high heauens and thou earth below sing praises but because he makes mention of the mountaines he cals those the lower parts of the earth which are euen as the plaines and vallies to the end that all Countries on which side soeuer might be incited to celebrate and magnifie the name of the Lord. He addes afterwards that this work which all the creatures are called to behold and admire is the redemption of his Church for that is comprehended vnder Iakob and Israel and signifies that Gods glory shall wonderfullie shine therein Besides we are to consider that which I haue said elsewhere to wit that their returne is not simply set out heere but the end thereof also is comprehended vnder it for they were redeemed out of their captiuitie vpon condition that God in the end might gather vnder one head to wit Christ a Church composed of all nations vnder heauen Vers 24. Thus saith the Lord thy redeemer and he that formed thee from the wombe I am the Lord that made all things that spread out the heauens alone and stretched out the earth by my selfe A description of Gods power NOw the Prophet will forthwith according to his custome fall into a description of Gods power because the promises would little moue vs vnlesse the doctrine of Gods power were also added to remoue all doubts and scruples out of our hearts For it often falles out that by our obstinacie and distrust wee diminish both the goodnesse and power of God in attributing lesse vnto the same then we ought for which respect the Prophet heartens on the faithfull by the excellent titles afterwards mentioned to the end they might hope aboue hope And yet he begins with the commendation of the goodnes and fatherly affection which God beares his Church to the very end for the setting forth of Gods force and power would moue vs but little if himselfe should not therewithal draw neere to confirme vs in the assurance of his goodnesse Wee must not begin at his Maiestie then nor mount so high for feare of being ouerwhelmed but this loue of his by which he graciously drawes vs vnto him must be imbraced of vs also The title of redeemer in this place is referred to the time past in regard that the Iewes who were once redeemed out of Egypt as out of a bottomlesse gulph and that by a miracle almost incredible ought from the remembrance thereof to be confirmed in hope of the euerlasting continuance of it from age to age Hee calles himselfe their former in the same sense which we haue often expounded it before Regeneratiō to wit because in regenerating those by his Spirit whom he adopts he makes them new creatures And thus by the way he puts them in mind of the benefits they had already receiued that from thence they might conclude that God would be sure
in his promises concerning their deliuerance for the time to come From the vvombe Hee addes this also to teach them to acknowledge that all the benefits they had receiued from God were vndeserued for he had preuented them by his mercy euen before they were able to open their mouthes to aske any benefits of him And by this consideration Dauid cheereth vp his spirits in his extreme distresses It is thou O Lord saith he that hast drawne me out of my mothers wombe thou gauest me hope whilest I sucked my mothers breasts I was cast vpon thee euen from the vvombe thou art my God from my mothers belly Psal 22.9 10. But our Prophet speakes not heere of that generall fauour which is common to all men as soone as they are come into the world but he magnifies that couenant whereby God had adopted the posterity of Abraham euen to a thousand generations for doubtlesse he which hath begun so good a worke would finish the same vnto the end In the next place followes the titles concerning his power to wit that it is he which of his owne good pleasure did spread out both the heauens and the earth By the word spreading out his meaning is that the absolute gouernment of the whole world is in his hands and that all creatures are subiect vnto him for Gods vvord and power ought so to be ioined together that they must neuer bee separated Vers 25. Idestroy the tokens of the soothsaiers and make them that coniecture fooles and turne the wise men backward and make their knowledge foolishnesse THe Prophet expresly addes this because Babylon not onely surpassed all other nations in riches men and munitions but also in a wonderfull measure of vvisdome and that in such wise as they seemed to pierce euen the very skies For what inconuenience could befall them which foresaw things to come a farre off and could preuent imminent dangers as they imagined Astrologers which then were in great request among them foretold of great matters and thence came that bastard Astrologie which we forsooth call Iudiciall Bastard Astrologie which is called iudiciall wherewith many good and toward wits at this day are corrupted They vsurp the name also of Mathematicians Mathematicians that they may get them the more credit among the common people But the Egyptians gloried as the only authors of this science because they held themselues to be of greatest antiquitie and were the instructers of others But this contention we leaue to them Sure it is that the Chaldeans were practitioners of it from the beginning and so highly esteemed of it that both Greekes and Latins haue giuen the name of Chaldeans to the Astrologians For as much then as they trusted very much in this science the Lord auoucheth that he vvill scatter all things belonging thereunto Now by the word tokens or signes he vnderstands the situation concurrence and diuers aspects of the starres from whence the Astrologers draw their coniectures In the next place he saith he will make them fooles Some take the word Baddim for lies as if he should say The diuinations of Astrologers are but impostures and meere illusions but I had rather take it for soothsayers it being often elsewhere taken in this signification But it may be demanded whether he vtterly condemnes the Astrologie of the Chaldeans Quest or only the abuse and corruption of it I answere Ans he heere only condemnes the siges whereby the Chaldeans coniectured as if they could iudge of things to come Whether Astrologie be vtterlie condemned or no. for the Lord pronounceth that all such things are meerely vaine It is not without cause then that he forbids his people to aske counsell of Astrologers Southsayers Prognosticators such like Magicians and that no man should haue to deale with men of such professions vnder paine of death Deut. 18.10.11 But if any could haue gathered certaine coniectures from the situation and aspect of the starres no doubt the Lord would neuer haue condemned such sciences Seeing then without exception he forbids them it clearly shewes they conteine nothing but meere illusions and therefore that all his people should esteeme thē as abominations Obiect But those that pleade for this vanitie alledge that the Lord hath giuen the planets and starres for signes Ans Gen. 1.14 Be it that I grant them this principle yet we must consider vvhereof they be signes For we condemne not that Astrologie which contemplates the course of the starres The course of the starres wherein Gods wonderfull Maiestie is to be seene but we reiect as vaine such curious heads as will thence conclude how long kingdomes and common-wealths shal stand What is to be condemned in Astrology vvhat accident shall befall this Citie or nation that man or such a vvoman for herein they passe their bounds and abuse these signes which were neuer ordeined to foretell things to come Planets neuer ordained to tell things to come I confesse indeed that sometimes we are admonished by these celestiall signes to behold Gods wrath which we haue iustlie enflamed and also the plagues which hang ouer our heads but not to make vs so foole-hardie as thence to conclude of euery particular accident much lesse to search out things hidden and vnreuealed which it is not lawfull for vs once to enquire after But aboue all things we are to finde out the cause and spring of this mysterie of iniquitie which is in it Wherein the mysterie of this iniquiue consists for a man no sooner receiues this error to wit that mans life is gouerned by the starres but Gods prouidence is by and by ouerthrowne and he turned out of his iudgement seate or thus that they may take from him the authoritie of punishing the wicked any more or in his mercie to giue life to those that were lost For such as thinke that the starres gouerne and rule mens liues by their irreuocable mouings doe forthwith harden their owne hearts with this imagination of fatall destinie Fatall destinie and so they leaue nothing at all vnto God thus then his iudgements are concealed pietie nipt in the head and prayer vtterly abolished He calles them vvise and attributes knowledge vnto them by way of granting them so much for such kind of men are wont to glorie much in the titles of vvise men Wise men and in making shew what knowledge they haue in the starres as if God had called them to be of his priuie Counsell Thus then in a word he concludes that none of these vaine maskes of vvisdome nor knowledge shall be able to hinder the Lord from ouerturning of their estate because he will bring all their iuggling tricks to nothing Vers 26. He * Or raiseth vp confirmeth the word of his seruant and performeth the counsell of his messengers saying to Ierusalem thou shalt be inhabited and to the cities of Iudah ye shall be built vp and I will repaire the decayed places thereof NOw
end of our election is therewithall set downe For God finding vs the very bondslaues of Satan by nature The end of election calles vs by his free grace that we being set at libertie should become his seruants notwithstanding he shews that no man is worthie in himselfe of this fauour but he which is elect For who dares brag that he hath merited so great a benefit Or what can we doe or offer vnto God We are not sufficient of our selues but the Lord makes vs sufficient as S. Paul saith 2. Cor. 3.5 His free election therefore is free and is the very foundation of our saluation Gods free election the foundation of our saluation and the seruice is but the end which we of dutie owe vnto him Now howsoeuer this be restrained to the historie of Cyrus yet thence we may gather a generall doctrine For when God causeth such diuersities of changes in the world he therby procures the saluation of his Church and wonderfullie conserues it euen in the middest of these tempests We for the most part are as blind as beetles in viewing the works of God but yet wee must hold it for a sure principle that he neuer forgets his Church A sure principle God neuer forgets his Church no not then when a man would thinke heauen and earth would goe together nay then by secret meanes he brings forth her light as the noone day that all in conclusion may indeed confesse that himselfe is the protector and defender of the same Lib. 11. Chap. 8. Iosephus Alexander the Great Iaddus the hie Priest Iosephus recites a memorable historie of Alexander the Great who hauing besieged Tyre sent Ambassadors to Ierusalem to aske the tribute which the Iewes payed to Darius Jaddus the high Priest who had sworne to pay this tribute would in no wise obey Alexander but refused to pay it him this tyrant scorning such a refusall and in a maner being readie to burst with pride determined the destruction of Ierusalem and indeed hauing ouercome Darius he fits himselfe for the execution of his deliberation The hie Priest Iaddus comes forth clothed with the Priestly robes and with other Priests met Alexander Alexander no sooner beheld them but he alights from his horse and fell downe at the hie Priests feet in signe of reuerence As all stood amazed at this as at a thing extraordinarie and cleane contrarie to his purpose thinking he had bin besides himselfe Alexander answered Parmenion Parmenion who only amongst the rest asked him what he meant that he worshipped not this man but God whose office Iaddus susteined As also that whilest he remained at Dion a Citie of Macedonia Dion a Citie in Macedonia he had seene in a dreame a man so apparelled which presented himselfe vnto him in the person of God willing him to take Asia also promising to be the conductor of his armie that he might not doubt of the victorie and for this cause he said he could not content himselfe with sufficient admirations in beholding this hie Priest Thus Ierusalem was deliuered the mouth of the Lyon stopped who thought of nothing but gorging himselfe with the pray nay she gat greater libertie of him then she inioyed before besides great gifts and large priuiledges Why this historie is alledged Now I haue alledged this historie to shew that the Church of God is preserued in the middes of all dangers by strange and vnexpected meanes for the times were then very troublesome and no one corner in the world almost remained in quiet But aboue all Iudeah seemed to be appointed vnto robberies and spoilings and yet behold the Church deliuered as it were by a miracle whilest other countries were wasted and the forme of them vtterlie changed That which is added in the end of the verse though thou hast not knowne me serues for the greater amplification not only to teach Cyrus that these his endowments were no parts of his merits but that he should not despise the God of Israel albeit he knew him not The Lord often aduertiseth vs that he preuents mens industries that he might vtterlie cast downe all high conceits of flesh and blood But he had another end in preuenting of Cyrus for if he had thought that God had giuen these victories vnto him for his owne sake then would he like enough haue scorned the Iewes yea and would haue vsed them but as his vassals and slaues The Prophet shewes therefore that Cyrus his deserts were no cause of this but that he deliuered the people out of their enemies hands because God fauored them for this poore blind Infidell would haue bin readie to haue transported that ouer vnto his Idols which was due to the liuing God because being besotted in his superstitions he would neuer haue giuen obediēce to that God willinglie who was a stranger and vnknowne vnto him vnlesse he had first of all bin instructed by this prophesie Vers 5. I am the Lord and there is none other there is no God besides me I * Or apparelled girded thee though thou hast not knowen me HE confirmes the former sentence A confirmation of the former sentence for it is no superfluous repetition Truly it was necessarie that Cyrus should be often vrged with this point that there was but one God vnder whose power all potentates and nations are tributaries that being rid by this meanes from all impostures he might be whollie turned to the God of Israel Moreouer the Prophet more expreslie shewes that no diuinitie is to be sought out of him No diuinitie to be sought out of God as if he should say Looke that thou attributest not this victorie to thine Idols neither conceiue thou any confused god in thine owne braine as foolishmen are wont to doe but be thou aduertised that it is the God of Israel only that is the author of this conquest It is like enough that Cyrus made no great vse of this sermon neither that he forsooke his Idols to cleaue to this true God yet no doubt he had many flashings in his mind which made him after a sort to acknowledge a Godhead and that this God had the whole world at his becke But howsoeuer Cyrus neglected this doctrine yet the members of the Church ought to imbrace it that they may boldly reiect all false gods I haue apparelled or girded thee This apparrelling answers to the nakednesse whereof he spake before saying The loines of Kings shall be vngirt for he is said to apparell such as he furnisheth with strength to the battell Ps 18.32 to make them conquerors Whence we may gather first that men haue no more courage then that which God inspireth them withall by the power of his Spirit Secondly that neither armor nor armies serues to any purpose if God be not for vs. Thirdly that it is he onely who gouernes all hurly burlies and giues the victory to whom it pleaseth him lest any should thinke that things fall
out by chance Hee repeates againe though thou hast not knowne me to confirme this point the better to wit that Cyrus obtained nothing of God but for Iacobs sake vers 4. first that he might thankfully acknowledge so great a benefit and as a testimonie of his thankfulnesse hee might indeuor to shew kindnes to the people of God Vers 6. That they may know from the rising of the Sunne and from the West that there is none besides me I am the Lord and there is none other God would haue the memory of his mercies retained in his Church THe Prophets meaning is that this worke should bee so excellent that all nations should extol and magnifie Gods name therein yet was it not forthwith accomplished For albeit the fame of this victory was spread far and neere yet few perceiued that the God of Israel was the author of it But after it was manifested to those that dwelt neere it was divulged also to others till at last the newes thereof came to the vvhole vvorld Neither doth hee foretell what should by and by fall out but that which was afterwards to be accomplished notwithstanding these things were a long time concealed The Lord then would not suffer the remembrance of such a deliuerance to vanish but would haue the same to be called to mind by continuall admonitions to the end the nations furthest remote might celebrate the memorie of this deliuerance from generation to generation euen to the worlds end Wee ought likewise to obserue that which I haue touched before to wit that the Prophet ioines the first prophecies with the last because the returne of the people was as a beginning and forerunner of the generall deliuerance to come And thus he speakes of the true and perfect restauration of the Church Adde also that although men by their malice and vnthankfulnesse should burie these glorious works in obliuion See the first section after the seuenth verse for the further exposition of this sixt verse yet it followes not thereupon that the same should not cleerely shine in the view of the whole world for they cease not to retaine their glorie stil though the blind worldlings haue no eies to behold them Vers 7. I forme the light and create darknesse I make peace and create euill I the Lord doe all these things AS if he should say Those who were wont to attribute all things to fortune As I thinke this whole section belongs to the sixt verse or to Idols shall now know the true God so as they shalt attribute all power and glory yea and the administration of all things to him only He speakes not of a perfect knowledge albeit the same be required to attaine vnto the vnderstanding of former things Now seeing the Prophet affirmes that the very Pagans shall vnderstand that this whole action is ordered and gouerned by the prouidence of God it ought to make those that beare the name of Christians to blush when they rob him of his power to giue it to diuers sorts of gouernours forged in the shop of their owne braines as they doe in the Papacie For what an acknowledging of God call you that to giue him onely bare and naked titles For as he is the true and onely God so must wee ascribe vnto him his absolute and full authoritie which hee hath in ordering disposing of all things at his pleasure both in heauen and in earth By these words of light and darknes vnder a figure he vnderstands as well peace and war as prosperite and aduersitie Light and darknesse taken for prosperitie and aduersitie Obiect Ans Afterwards according to the phrase of the Hebrewes he extends the word peace to all good successes which plainly appeares by the opposition for he not onely opposeth peace to war but to all other mishaps Some giddy heads wrest this word euill as if God were the author of it but it is euident enough to him that hath eies to see how shamefully they abuse our Prophets testimony For that which is plainly opposed expounds the signification of the word adde if you will that the members ought to be referred one to another for he opposeth peace to euill that is to say to wars calamities and other aduersities If he had opposed righteousnesse to euill they might haue had some pretext but this opposition of things so directly contrary is easilie vnderstood And yet the common distinction is not to be reiected to wit that God is the author of the euill of punishment but not of the fault God is not the author of euill as some would haue him A common distinction God the author of the euill of punishment not of the fault A false doctrine of the Sophisters 1. King 11.14 23. But the Sophisters doe expound it amisse for although they confesse that famine plague warre vnfruitfull seasons and such like scourges doe come of God yet they denie him to be the author thereof when they befall vs by reason of men Which is a false doctrine and vtterly crosseth the Prophets words for the Lord often raiseth vp the wicked to correct vs by their hand as it appeares by many testimonies of the Scripture I grant the Lord inspires not euill into them but he vseth it as a meanes to chastise vs and therein performes the office of a iust Iudge Did he not so serue himselfe of Pharaohs hardnesse of heart Exod. 2.23 1.11 and others to afflict his people Let vs therefore hold fast this doctrine to wit that God onely is the author of all things God the author of all things and how that is to say he sends aduersitie and prosperitie howsoeuer hee vseth mens industries therein that so nothing may bee attributed to fortune or to anie other cause whatsoeuer Vers 8. Ye heauens send downe dew from aboue and let the clowdes droppe downe righteousnesse let the earth open and let saluation and iustice grow forth let it bring them forth together I the Lord haue created him The doctrine of this verse was very effectuall to confirme the faithfull in the expectation of their deliuerance to come SOme thinke this should be a forme of praier which the faithfull were to vse in waiting for that deliuerance whereof the Prophet speakes And thus they ioine this verse to the former The Lord will not deliuer you by and by it shall be your duties therefore to solicit him by your praiers But I expound it otherwise to wit that the Prophet speakes still in the name of the Lord who in regard of his absolute power hath heauen and earth at his becke and heere commands them in his name to apply themselues to further the restauration of the Church This verse therefore hath great force in it to confirme the faithfull in the hope of their redemption to come for which way soeuer the Iewes turned their eies they saw nothing but matter of despaire If they looked towards heauen behold God an
angry Iudge if they looked towards the earth they saw nothing but tokens of his wrath to present themselues about them on euery side so as they could hope for nothing that was good Isaiah therefore confirmes their faith and commands heauen and earth which promised nothing but threats and terrors to bring forth iustice and saluation which kind of speech hath greater weight in it then if God himselfe had promised that this should haue come to passe For the elements who are ready prest at Gods commandement are in this sense said to receiue and vnderstand the charge inioined them of God Thus then the sentence runnes all with a breath which would be but abrupt if this verse were to be vnderstood of praier Now this phrase of speech is vsuall in the holy Scripture as in the Psalmes The mountaines shall bring peace to the people by Iustice Psal 72.3 Truth shall bud out of the earth and righteousnesse hath looked downe from heauen Psal 85.11 Also mercy and truth are met together righteousnesse and peace haue kissed each other In thse places Dauid describes the kingdome of Christ and the felicitie thereof shewing that righteousnesse and peace mercy and truth shall raigne therein together And the very same thing the Prophet toucheth in this place Now he alludes to those meanes that serue for our ordinarie food for our naturall life is sustained and maintained by bread and the fruits of the earth in regard we stand in need of such helpes But the earth will not be sit to bring forth these fruits vnlesse the heauens doe refresh the same by often raining downe vpon it out of the cloudes that afterwards it may become fertile and bring forth fit nourishment both for man and beast By the word iustice Iustice he meanes nothing else but the faithfulnesse of the Lord whereby he defends and conserues his Church in as much as he causeth iustice to distill from the heauens that is to say a right order of gouernment the fruit whereof is saluation Saluation a fruit of Iustice For he speakes heere of the deliuerance of the people out of Babylon in which deliuerance the Lord shewed himselfe to be the protector of his Church Now hauing attained the naturall meaning of the words we must thence descend to Christs kingdome The Kingdome of Christ whereunto these words ought indeed to be referred for God hath not limitted these promises within the compasse of a few yeeres but continued on his benefits euen to the very comming of Christ in whom all these things were absolutely fulfilled no doubt then but the eternall iustice and saluation brought by Christ is heere set before vs but wee must first restraine this exposition to the returne of the people out of captiuitie Vers 9. Woe bee to him that striueth with his maker * Or let the pot contend against the pots the potshard with the potshardes of the earth shall the clay say to him that fashioneth it What makest thou or thy worke it hath none hands 10. Woe vnto him that saith to his father What hast thou begotten or to his mother What hast thou brought forth THis place is diuersly expounded The first exposition of this place for some vnderstand it of Balthazar who as we see in Daniel lifted vp himselfe proudly against God in prophaning the holie vessels of the Temple but this is too constrained an exposition The second â—he second exposition may seeme more probable to wit that the Lord giues and grants more to his chosen then a father will doe to his children or a workman to his worke for those who expound the words thus thinke that the Prophet speakes heere by way of comparison in this sense If a sonne should rise vp against his father and contend with him should he get any audience No for a father will keepe and retaine his owne authoritie and in this behalfe would iustly reiect his sonne The like would also fall out if the clay should rise vp against the Potter Yet God permits vs to contend with him and offers himselfe freely to satisfie any of our demands and thus they ioine the tenth and eleuenth verse together thinking that the patience of God appeares in that he deales thus fauourably with vs and humbles himselfe more then mortall men are commonly wont to doe towards their children I grant that this exposition hath more colour then the former but both of them are farre wide from the Prophets intention The third and most naturall exposition The simple and plaine meaning of the Prophet therefore as I thinke is this that Isaiah here represseth mens complaints who murmure and pleade against God in the time of aduersitie This admonition therefore came in due place to teach the Iewes willinglie to receiue the consolation offred that they might be fitted to beare the crosse patientlie and with a setled mind for as oft as God holds vs in suspence Murmurings aâ—ising from flesh and blood the flesh solicits vs to grudge on this maner Wherefore doth he not rather that which we would haue him to do What meanes he to vex vs thus in deferring his help so long Now that the Lord might beate back such a presumption he saith Shall the pot contend with the potter Shall a sonne pleade with his father And shall not I then much more deale with you as it pleaseth me What remaines then but to beare his stripes patientlie For it is our duties to let him freely execute his office and by no meanes to withstand his soueraigne power and authoritie As touching the word Wo I take it for a particle of expressing him that rebukes and corrects Let the pot striue vvith the pots That is to say let euery one striue with his equall as we vse to say in our common prouerb Let the pot cleaue the pots of the earth For in sending men to their like he taxeth their boldnes and presumption for not considering that in contending vvith God Pâ—ouerb they sought nothing else but how to plunge themselues into their owne ruin As if he should say Doe yee know with whom yee haue to doe Let them know that God will euer be stronger then man and they shall be constrained in the end to giue place But if they so farre forget their owne brittlenes that like Giants they dare scale the heauens then shall they proue by experience it may be when it is too late that they medled with their match and that they haue contended with their Maker who can easily dash his vessels in pieces one against another yea and beate them to pouder as the potter doth the vessels which he hath formed Some expound the word Kerasim workemen or potters and vnderstand it thus Shall the pot rise vp against the potter But they take one letter for another to wit shin for sin which they might easily doe I had rather therefore follow the common reading and content my selfe with this sense
taken in euill part when men hauing shaken off all modestie shall make no bones to summon God before them and to question with him of whatsoeuer comes in their braine as if he were their seruant Which yet appeares better by the word aske as if he should say You shall doe well to teach mee how to forme and frame my worke In a word the Prophets meaning is to exhort men to modestie and patience for they no sooner begin to fall a disputing with God but it is all one as if they went about to pull him out of his high and heauenly throne Now in this he speakes not onely to the Iewes but as was also needfull to represse the blasphemies which then walked apace through the mouthes of prophane Idolaters It is as much to say thē as if God in these words meaning to maintaine his owne right should refute the murmurings and repinings of all the world and that in this manner Whither will your pride and presumption stretch at last seeing you will not suffer me to be master in mine owne worke-house and to gouerne my familie as I thinke good Vers 12. I haue made the earth and created man vpon it I whose hands haue spread out the heauens I haue euen commanded all their armie IT seemes as if the Prophet meant simply to defend and maintaine the power of the true God against the false This verse containes an argument taken from the lesse to the greater as hee hath done before so as this sentence should containe in it a secret opposition between the true God and the Idols whom the superstitious adore Fooles are wont to inquire at their Idols as if the world were by them ruled and gouerned But God on the contrary calles vs to himselfe telling vs that it is hee onely who hath created heauen and earth and hath placed man vpon it and that he hath spread out the heauens c. Gen. 1.1.7 and 2.15 But as I thinke it is better to apply this whole speech to the circumstance of this place For can any thing be more preposterous then to leaue men vnimpeached whilest they presume to call Gods authority into question whose maiestie surpasseth the very heauens He couertlie taxeth then the rage of men which dare insolently aduance themselues euen aboue the heauens themselues but therewithall he aduertiseth them that if God should bee brought to make his iust defence that hee would find sufficient reasons to maintaine his owne cause For if he gouerne the whole world in generall then must he needs haue a speciall care of his chosen neither respects he strangers so farre as to forget his owne houshold seruants now scattered here and there and wandring to and fro Thus I expound this verse then Must I whose infinite and incomprehensible wisdome and power shines in the creation gouernmēt of heauen earth not only be tied to mens lawes but be abased beneath their condition But if any misdoubt of mine equitie heerein if I gouerne and order all things by my power shall I not much more be carefull of those whom I haue adopted for my children shall I not watch for their saluation And thus it is an argument taken from the lesse to the greater in which sense it agrees very well with the Scripture We know wee are adopted of God vpon condition that being receiued into his protection he should keepe vs by his power so as none can hurt vs without his leaue If a poore sparrow cannot fall to the ground without his will as Iesus Christ saith Mat. 10.29 will he vnaduisedly expose vs to the rage and crueltie of our enemies vs I say whom he priseth aboue many sparrowes Seeing God then nourisheth and vpholds all creatures by his prouidence hee cannot forsake his Church which hee prefers aboue the whole world To this prouidence of God ought we to runne then as oft as things are in a desperate estate that so wee may not sinke vnder the temptations by which Satan seekes to assaile vs on euery side Vers 13. I haue raised him vp in righteousnesse and I will direct all his waies hee shall build my Citie and hee shall let goe my captiues not for price nor reward sath the Lord of hostes THe Prophet prosecutes that argument now which he fell in hand withall in the beginning of the Chapter A prosecutiō of that argument the Prophet began to hādle in the beginning of this Chapter for intending to asswage their afflictions which were verie sharpe and tedious he giues the Iewes hope of deliuerance and beckening vnto them with his hand as it were wisheth them to wait for an assured redemption As if hee should say Albeit it seemes you be now forlorne yet the Lord will deliuer you from death From the very matter it selfe then it is easie to collect for what cause Isaiah intermingled the former reprehension for had he not broken off his speech to fall into this digression the Iewes might haue been driuen into despaire through impaciencie In righteousnesse signifies iustly anst truly and is taken relatiuely because he renders a reason why God was determined to raise vp Cyrus to wit in regard that himselfe is that faithfull gardian of his Church who neuer failes those that serue him Some expound In righteousnesse that is to say that hee may punish the Chaldeans others that the iust may raigne more iustly But the Prophet respected none of these things Iustice is often in the holy Scriptures taken for faithfulnesse Gods iustice especially shines in the saluation of his Church for Gods righteousnesse shines especially in defending of his Saints in which hee shewes a singular token of his soueraigne and vnspotted vprightnesse Psal 5.9 and 7.18 and 22.32 For though there be not so much as one of Gods workes in which there is not ingrauen a marke of his righteousnesse yet the most ample and excellent testimonie thereof appeares in the saluation of the Church His meaning is then that he raised vp Cyrus to manifest his righteousnesse in that hee was ordained the Captaine to conduct the people home out of captiuitie By these wordes my Citie hee meanes Ierusalem which he calles his because hee would haue his name there to be praised and to be particularly consecrated vnto his honour as himselfe declares Exod. 20.24 where he saith In all places where I shall put the remembrāce of my name there wil I come vnto thee and blesse thee Now there was none other Citie appointed for Sacrifices vowes Psal 46.4 5. 132.14 and prayer but this which is the reasō why it is called the Citie of God The dwelling of the most high because God is in the midst of it And in an other place This is my rest for euer But Cyrus built not this Citie with his owne hand but only by his decree forbad that any should hinder the reedifying of it Reade Ezra 6. from verse 3. to 15. Besides he gaue to the people all
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
against them I am greatly angrie saith he against the carelesse heathen for I was angrie but a little and they helped forwards the affliction Zach. 1.15 Here then he amplifies their fault in that they spared not the ancient whose age naturallie procures some reuerence Whence we may gather how insupportable their wrath was against those which resisted them Vers 7. And thou saydst I shall be a Lady for euer so that thou didst not set thy minde to these things neither didst thou remember the latter end HEre he taxeth the pride of the Babylonians who promised vnto themselues a perpetuall domination and neuer thought of any falling from their greatnes by any inconuenience that might happen See how the childrē of this world are bewitched with their prosperitie contemning all others in respect of themselues But Isaiah scornes such pride and shewes that there is nothing more abominable in the sight of God To say is taken heere to conclude in a mans selfe of a thing which will better appeare anon For the proud are not wont to vtter such words in publique before euery one but these high conceits are boiling euermore within them although they make no shew thereof outwardly Now this is a follie insupportable that men will so farre forget their owne fragilitie as thus to exempt themselues from the common ranke of others for in so doing they thinke not of what mould themselues bee made of to wit dust and ashes I grant the faithfull may be secure in regard they are prepared with patience to expect and looke for the worst that may befall them because they are couered vnder the wings of Gods protection and yet they are not free from the cōsideration of those euils to which they are subiect The faithfull secure and yet not free from feares in regard that there is no estate permanent in this world The prophane then lift vp their crosts against God as oft as by their fond imaginations they promise to themselues some rest in the midst of the continuall tempests wherewith this world is tossed Now to set forth the Babylonians furie he addes that the length of time made them neuer the more moderate It was no great wonder if vpon hot bloud they plaid the bedlems but to exercise their crueltie from day to day hauing got the conquest and to insult ouer poore captiues without ceasing was a thing vtterly insupportable and more then barbarous But all this flowed from pride as I haue said Psal 55.19 for they thought of no changes they imagined their mountaine stood so strong as there was no remoouing or altering of their firme estate Heere is the second reason then wherefore the Lord brought Babylons Monarchy to the ground Neither didst thou remember the latter end thereof Some thinke there is a change of the person heere but without any good ground For mine owne part I take it he speakes of the end of Ierusalem and this is the most receiued opinion For the Lord often speakes of his Church without mentioning her name by way of excellencie as wee also doe when wee would expresse the vehement affection wee beare to some that wee loue dearely But the wicked are ignorant of the end of the Church Zach. 2.8 neither doe they know wherefore the Lord corrects her they make themselues merry with her mournings because they would gladly behold her vtter subuersion neuer thinking that God cares for her Obiect If any obiect that the Babylonians could not know it Ans yet that could not excuse thē For they could not be ignorant what God it was whom the Israelites worshipped Whilest they thus aduanced themselues then aboue the poore Iewes and handled them so cruellie they therein persecuted God himselfe euen as if of set purpose they had determined to trample both him and the couenant which hee had made with his people vnder their feete Vers 8. Therefore now heare thou that art giuen to pleasures and dwellest carelesse shee saith in her heart I am and none else I shall not sit as a widow neither shall I know the losse of children Babels intollerable pride HEere the Prophet threatens the Babylonians their ruin againe wherein hev seth very fit words to confirme the peoples hearts in good hope lest being amazed at the prosperitie of the Chaldeans they might happily faint and be brought out of heart And yet he speakes not to Babylon as if he meant to forewarne her but it is rather said for the consolation of the faithfull Hee addes that she was drunken in pleasures for howsoeuer prosperitie in it selfe is not to be condemned Prosperitie in it selfe not to bee condemned in regard it is the good gift of God yet wee are not ignorant how the children of this world are wont to abuse it by falling into riot and excesse Moreouer hee now toucheth in a word what it was which she said in her selfe in the former verse to wit a secret perswasion whereby shee concluded that things should come thus and thus to passe For so the proud are wont to doe howsoeuer for modesties sake they dissemble and couer it because they would not that euery one should be priuie thereto I am and there is none but I. What an insupportable insolencie call you this she prefers her selfe aboue all the vvorld First she thinkes she stands by her owne power secondly she makes her selfe beleeue that the rest of the vvorld are not vvorthy to be compared vvith her thirdly she promiseth her selfe a rest vnchangeable For the first none can say truly I am but God only None can say truely I am but God onely to whom it belongs properly to say I am that I am Exod. 3.14 For by this title he distinguisheth himselfe from all creatures Thus then Babylon tooke from God the honour due vnto him when shee imagined that shee stood by her owne power and in aduancing her selfe thus shee bid battell vnto Iehouah Moreouer she wronged the whole world in abasing them thus vnder her feete But these haughtie mindes first indeuour to begin with God that so they may make him their enemie and then they set themselues against men that so they may leaue none exempt either in heauen nor earth against whom they make not warre by their ouerweening The third member which containes the height of her pride consists in that she resolues vpon a state that cannot be moued neuer thinking what little hold worldlings haue of things present for often times the higher men are aduanced the lower is their fall Vers 9. But these two things shall come to thee suddenly on a day the losse of children and widowhood they shall come vpon thee in their perfection for the multitude of thy diuinations and for the great abundance of thine inchanters WHereas Babel thought her selfe exempt frō feare of al dangers the Prophet here denounceth an extreme calamitie to befall her Babels fall She promised her selfe that she should neuer feele losse neither of
his free mercie but he did likewise put a forme of praier into their mouthes and a shield of defence vpon the armes of the faithfull wherewith they might repulse all the fierie darts of the diuell Vers 12. Heare mee O Iakob and Israel my called I am I am the first and * Or yet I am the last WE haue told you heeretofore why the Lord speakes of his eternitie Chap 41.4 44.6 God changeth not and therefore we are not consumed as it is in Mal. 3.6 namely to teach vs that he is alwaies like himselfe and that wee should not measure his power by the narrow scantling of our owne ell He heere calles for audience because the onelie thing that deceiues vs and makes vs wander after so many false opinions is that wee haue no eares to heare Where he saith Israel is his called he opposeth it secretly against that reprobation whereof hee spake in the beginning of the Chapter For hee there shewed that the Iewes wrongfully vsurped this title and falsly gloried therein because they shewed not themselues to bee true Israelites in deed But heere he declares that Israel is his owne called Simile as if a father in rebuking his sonne should in anger call him bastard and yet being appeased should afterward terme him his sonne Thus the Lord shewes that the Iewes were growne so degenerate that hee had iust cause to reiect them and yet albeit their vnworthinesse of that great honour he shewed them he still respects his owne calling of them which they could not abolish nor make vnfruitfull by their malice or vnthankfulnesse The particle yet in this place signifies a continuance for the Prophet meanes nothing else but that God is alwaies like himselfe that is to say he repents not nor changeth not his mind as men are wont to doe and therefore he saith that he is the first and the last Now we haue also in these words to note that Isaiah speakes not heere of God his eternall essence but applies this doctrine to our vse signifying that he will be such a one to vs as he hath euer been in times past as also that wee should remember to separate him from Idols lest our mindes being distracted by new inuentions should erre from his true feare Vers 13. Surely mine hand hath laid the foundations of the earth and my right hand hath spanned the heauens when I shall call them they stand vp together As God is vnchangeable so is he almightie THe Prophet shewes heere more plainly what his meaning was in the former vers For hauing said that God is alwaies one and neither changeth his affection nor will towards vs hee now magnifies and extolles his power in regard of his visible workes which wee daily behold And thus the Lord comming forth of his Sanctuarie doth after a sort manifest himselfe familiarly vnto vs in them Whether wee turne the wordes my right hand hath measured or hath sustained the sense will be alwaies alike neither is it needfull that we should stand much about the interpretation of the word Tipak For the word To measure notes out the admirable wisdome of God Note in that hee hath so aptly proportioned all the parts of this faire curtaine of the heauens that it should neither bee higher nor lower from the earth then it is but that they constantly keep the order prescribed them of God so as in this round and ample vastnesse wee can behold nothing deformed or misplaced If any had rather retaine the word To vphold it is also a commendation of Gods singular wisdome and power who beares vp this infinit weight and great masse of the heauens in their continuall motion and yet keepes it from tottering or reeling from one side to another But the last member where hee saith that all things stand vp together when he cals them hath some more difficultie in it For it is either to be referred to the first creation of the world or to the perpetuall gouernement thereof If we refer it to the first creation the present tence of the verb To appeare should be taken for the future tence thus As soone as the Lord commanded them to appeare they forthwith obeied according to that in the 33. Psalme vers 9. He spake the vvord and it was done But if wee accept of this exposition the word together which is added seemes not to sute well with the historie of the creation mentioned by Moses Obiect For the heauens and the earth were not created and adorned in an instant Gen. 1.2 Things were first intermingled and confused then the Lord separated them and placed them in order Ans But the solution is easie for the Prophets meaning is nothing but this that the Lord created all things by his onely will and so formed heauen and earth that they forthwith obeied his commandement And yet for mine owne part I willingly extend this sentence to the perpetuall gouernment of the world As if he should say Heauen and earth obeied Gods voice and yeelded to his absolute power so as these creatures so farre remote one from another Simile willingly consented and agreed together with an incredible harmonie neither more nor lesse then if they were turned about with one wheele And howsoeuer the space bee wondrous great betweene earth and heauen aboue yet the Lords voice was distinctly heard in euery part of them There was no need of messengers then to teach or publish his will but himselfe in an instant executes the same at his pleasure Simile Shall a man finde any Prince that can haue all his seruants by and by about him at his call No Gods power then is infinit it is dispersed far and neere and extends it selfe to all parts of the world as the Scriptures doe manifest Psa 47.1 2. and faith by experience makes vs feele Vers 14. All you assemble your selues and heare which among theÌ„ hath declared these things The Lord hath loued him he will doe his will in Babell and his * Or his worke arme shall be against the Chaldeans God permits the Iâ—wes to bring in their allegations NO doubt but the Lord directs his speech to the Iewes though hee vtters nothing heere which ought not to be knowne of all But because the heathen prophane people had no eares therefore hee summons not them to heare Wee know that the Iewes had this priuiledge aboue other nations that God manifested himselfe to them as it is said in the Psalme God is knowne in Iudah his name is great in Israel Psal 76.1 and 147.19 20. And thus their senslesnesse was the lesse excusable in that they reiected their owne happinesse For whence sprang this lightnesse and inclination to apostasie but from the little or no regard they had of this inestimable treasure of the heauenly doctrine They well deserued then to bee thus sharpely chidden and that he should thus closely tax them for their malicious and manifest conspiracies
his sonne whilest he is speaking of our saluation For by this we may perceiue how neere the coniunction is betweene Christ and vs. Our vnion with Christ again noted He represents our person He hath nothing which is not ours and is heard of his Father in respect of vs. By the acceptable time the Prophet meant to keepe the faithfull within their bounds that they should not be too eager in their desires but might patientlie wait the Lords leisure euen till his prefixed time were come in which sense S. Paul calles the comming of Christ the fulnes of time Gal. 4.4 He would haue them then to depend vpon the will of God and in the meane while to beare his wrath with a quiet and meeke spirit Moreouer albeit the Prophet meant to exhort the faithfull to patience and to learne to subdue their wills to the will of God yet he therewithall teacheth that our saluation flowes from the free fauor of God For his free accepting of vs is the foundation of our saluation And saluation is the effect of this grace We are saued because we please God not for our owne merits but of his meere goodnes And yet withall he shewes that our saluation is certaine in that we haue so sure a pledge of Gods grace for in assuring vs of his fauor he remoues all doubtings This place serues to set forth the commendation of Gods word No saluation without the word without which there is no enquiring after saluation as also S. Paul saith 2. Cor. 6.3 where he shewes that Gods fauor is plainely manifested vnto vs in the preaching of the Gospell so as that which is written heere touching the day of saluation is thereby accomplished Thirdly the Prophet admonisheth vs that when the Gospell is sent to any place there God discouers a sure pledge of his fauor Where God sends his Gospell there he discouers a sure pledge of his fauor and good will For is it not euident that he pities vs when he so graciouslie allures vs to himselfe He might let vs erre in darknes without this light but it comes vnto vs only from his free grace that so he might remoue all doubtings and stumbling blocks out of our way Let vs lay it vp in our hearts then to wit that this mercie whollie depends vpon God his free will If it be asked Quest why the Lord hath illuminated vs rather in this time then in any other We must answere Ans Because it vvas Gods good pleasure so to haue it For S. Paul in the place before alledged brings vs to this point Behold now the acceptable time behold now the day of saluation which place will help vs much to vnderstand the Prophets meaning that so wee may learne to ioine Gods free accepting of vs and our saluation together A pledge of which fauor we haue in the preaching of the Gospell We are also to note that these prophesies were not to be restrained to a certaine time seeing they appertaine to the Church to the worlds end These prophesies appertaine to the vse of the Church to the worlds end Three redemptions For when wee begin at the redemption out of Babylon we must come forward til the redemption purchased by Christ of which the first deliuerance was but as it were a preparatiue And seeing there are still certain reliques of this seruitude remaining it must continue to the worlds end at which time all things shall be restored and set againe into their perfect estate J vvill giue thee for a couenant Hence it appeeres that whatsoeuer was said of Christ before was not promised in regard of his owne particuler profit but for our sakes For he was ordeined to be the pledge of the couenant because the Iewes by their sinnes made a diuorce between God and them who had contracted a perpetuall couenant with them The renuing of this couenant then which was broken or disanulled is attributed vnto Christ In which regard that which Paul saith Ephes 2.14 and 17. is to be noted Christ is our peace which hath made of both one and hath preached peace as well to those that are far off as to those that are neere But our Prophet had a speciall eie to that horrible dissipation which none but Christ alone was able to remedie It remaines now then that we apply this grace to our vse wee I say who were strangers and enemies far from the couenant of grace in respect of the Iewes before the Gospell was published without which we had neuer tasted of our reconciliation with him Christ then was giuen for a couenant to the people because there was no other way to come vnto God but through him The Iewes were then the onely people Why Christ was giuen for a couenant to the people but the partition wall being broken downe all both Iewes and Gentiles haue bin gathered into one body That thou shouldest raise vp the earth which was desolate For the returne of the people was as a new creation as wee haue shewed elsewhere Vnto which also appertaines the words of the Prophet that we might know there is nothing but a wofull waste and scattering in the world for Christ is sent to raise vp that which was destroied and fallen to the earth If all things stood in a perfect estate then he should be sent to vs in vaine Wee ought therefore diligently to consider of our estate for in our selues we are strangers from God and excluded from all hope of saluation but Christ hath raised vs vp together with him and hath reconciled vs to his heauenly Father Besides Isaiah addes the benefits which we obtaine by Christ after wee be reconciled Vers 9. That thou maiest say to the prisoners Goe forth and to them that are in darknesse Shew your selues they shall seeke in the waies and their pastures shall bee in all the toppes of the hilles Neither light liberty nor succour out of Christ BEhold heere a description of the change that happens at Christs comming Notwithstanding it is very sure that the Prophet meant in this place to giue some consolation to the Iewes things being then in such a desperate state to the end their restauration might not seeme incredible no not albeit they lay in darknesse of death Yet in generall termes he shewes wherein the office of Christ consists to wit in restoring the desolate heritage vers 8. For before his comming we lie manacled hand and foote vnder a miserable slauerie and are plunged into the darknesse of hell By these two similitudes then he shewes that wee are wrapped in all sorts of miseries as long as Christ is absent from vs. For by darknesse he excludes vs from all the benefits which appertaine to Christs kingdomâ—â—â— as faith righteousnesse holinesse truth and the like graces wee are in darknesse then till Christ say Shew your selues we are bound till he cry Goe forth Now there is great weight in the clause That thou maiest say for hee
the member following where by way of exposition he addes that his saluation is gone forth for the righteousnes of God appeared in the saluation of the people The captiuitie of the Iewes in Babylon was vnto them as a kind of death and this is the cause why he calles this deliuerance saluation Mine armes shall iudge By armes he signifies the manifestation of his power for it is a figuratiue maner of speech much vsed in the Scripture Now because Gods soueraigntie and power seemes to be limited within very narrow bounds yea sometimes appeeres not at all therefore he mentions his armes thereby signifying that his kingdome shal be spread farre and neere Vers 6. Lift vp your eies to the heauens and looke vpon the earth beneath for the heauē shal vanish away like smoke and the earth shall wax old as a garment and they that dwell therein shall perish in like maner but my saluation shall be for euer and my righteousnes shall not be abolished WHilest wee see so many changes fall out in the world and that the Church as we often thinke shall be violently swallowed vp therein The stabilitie of the Church it is very needfull that our minds should be gathered vp farre aboue the whole order of nature otherwise the saluation of the Church shall seeme to hang in a net and to flote vp and downe in the middest of these tempests wee may easily discerne vvith vvhat vvisdome God gouernes all things both in heauen aboue and in the earth below secondly with what a fatherly care he vpholds and preserues his work and the whole frame of the world thirdly with what equitie he disposeth and prouides for all his creatures therein but his care and prouidence ouer his Church is surpassing great which indeed he hath separated from the rest of the world The Prophet hath here comprehended both these points for he commands the faithfull to turne their eies on euery side of them to consider Gods admirable prouidence as well in the heauens as in the earth by which he hath constantlie continued from the creation that goodly order by him then established Hee addes that although these things seeme to fall to decay yet it is vnpossible that the Church which hath her sure foundatiō in God should euer be shaken As if he should say Heauen and earth shall perish an hundreth times rather then the promise vpon which the saluation of the Church is grounded should be abolished He therefore puts saluation in the first place and then he addes righteousnes which is the solid foundation wherewith this saluation is vpheld when dangers threaten vs on all sides then let vs learne to flee to this citie of refuge Vnto this sentence also belongs that which is in Psal 102. The heauens shall wax old as doth a garment but thou Lord art the same and thy yeeres shall not faile and therefore thy children shall dwell c. Both places do admonish vs that the fauor which God shews in the conseruation of his Church farre surpasseth all the rest of his works in excellencie for the whole matter and substance of the heauens and earth is but perishable and transitorie but the saluation whereby God preserues his Church neither is nor can be liable to such changes and alterations because it is eternall Vers 7. Hearken vnto me yee that know righteousnes the people in whose heart is my law Feare not ye the reproch of men neither be ye afraid of their rebukes A third exhortation to attention see vers 1. and 4. BEcause the wicked hauing all things at their wish deride and scorne our hopes and make themselues sport with our miseries calamities the Prophet exhorts the faithfull to suffer with patience and not to feare their rebukes neither to be discouraged for their outrages because the felicitie which they inioy Verse 8. shall be but of short continuance For notwithstanding their meriments stuffed so full of derisions and proud disdainings they are alreadie ordeined to be meate for mothes and vvormes as on the contrarie that God holds the saluation of the faithfull which for a time he seemes to neglect safe in his owne hand But we are againe to note the repetition of this verb To hearken Vers 1. 4. for this is the third time the Lord hath required audience in this Chapter for when we be in perplexities and tremble in regard of our miseries we haue much ado to apprehend or imbrace the promises There is great need then that we should often be rouzed and wakened vp to attention vntill we haue wound our selues out of all entanglings But he directs not his speech heere to the hypocrites but to such as know righteousnes The faithfull againe distinguished from hypocrites See verse 1. For howsoeuer the faithfull do not of set purpose reiect the word of God yet they often shut the dores against this righteousnes and so hinder the same from hauing any entrance because in aduersitie they stop their eares and nourish discomfortable thoughts within them To the end then that they might giue the promises entrance and suffer themselues to be comforted the Prophet awakens them againe and bids them giue eare The order of his words is also to be noted for first he shewes who they be of whom the Lord would haue audience namely of such as know righteousnes secondly expounding what this knowledge is he addes the people in vvhose heart my law is written and planted for there is no righteousnes without Gods word Let men make neuer so many lawes and that in the best forme they can deuise yet they can not bring vs to true righteousnes they may well bring vs to some shadowes of it but they shall neuer attaine so farre as to expresse it to the life He also therewithall shewes the way how to profit in the law of the Lord for the law hath not his seate in the braine Note but in the heart that so being leauened with this heauenly doctrine Math. 13.33 we may be whollie transformed into it 2. Cor. 3.18 Vers 8. For the moth shall eate them vp like a garment and the worme shall eate them like wooll but my righteousnes shall be for euer and my saluation from generation to generation BEcause the faithfull seruants of God were to indure many iniuries wrongs which the enemies of the world would load them with A preuention of an obiection therefore the Prophet exhorts them againe to beare these things patiently for the disgraces and checks which we often receiue from the wicked wound vs more to the heart then their fires or swords But we must hold it our glory and crowne of reioicing that wee be contemned of them and accounted as the of-scouring of all things Thence ariseth that fortitude though the world reiects vs as the scumme of the vvorld for God holds vs precious in his sight in regard our cause is his owne Let vs then with Moses esteeme the rebuke
These words then Art not thou that arme must be read with a certaine vehemencie for the Prophet shewes that the Lord is the same which he was wont to be in regard he continues alwaies one and the same Now howsoeuer Isaiah recites not all the miracles which God did when he deliuered his people from vnder the bondage of Egypt yet he meant in a word to comprehend whatsoeuer Moses expresseth at large that the Iewes being admonished by this briefe sentence might from thence call to minde after how manie waies God did then manifest his power Hee mentions the red sea which was dried vp not onely for the rarenesse of the miracle but because all the former miracles tended to this end that the people being now set free from an vniust oppression and tyrannie might passe out of Babylon into the land of promise and therefore hee makes expresse mentiō of the way which was opened for the redeemed From this example we may consider what a one God hath been towards vs that thence we may conclude that he will for the time to come bee alwaies like himselfe as plainlie appeares by the coherence of the text Vers 11. Therefore the redeemed of the Lord shall returne and come with * O◠a song ioy vnto Zion and euerlasting ioy shall be vpon their heads they shall obtaine ioy and gladnesse and sorrow and mourning shall flee away An amplification NOw hee shewes that more plainly which he briefly touched before for hauing recited the wonderfull workes of God whereby in times past hee manifested his power in Egypt for the deliuerance of his people hee concludes that neither the high rockes nor the bottomlesse gulphes no nor the gates of hell themselues shall be able to let him from bringing backe his people out of Babylon Now the better to confirme and apply this he calles them the redeemed to teach them that God intitles not himselfe to bee the sauiour of his people but for their sakes and also to assure them that he will shew such a testimonie of his power for their deliuerance as hee once did in regard the cause is now the same Vnto Zion That is to say vnto that place where he once appointed his name to be called vpon that so hee might assure them that the Temple should be reedified and Gods pure worship established For when the Iewes who were in Babylon were to looke for that deliuerance which their fathers formerlie had in regard God was also the redeemer of their children they had yet a priuiledge aboue their fathers because God had chosen Mount Zion in which he had promised to rest for euer Psal 132.14 But because the worke of God promised heere by Isaiah was extraordinarie therefore he exhorts the people to thanksgiuing The word Rinna may be simply taken for ioy but because it often signifies that praise which wee yeeld vnto God in the acknowledgement of his benefits I had rather take it for a song in this place The Prophets meaning is then that there shall be an vnwonted and an vnexpected change so as the faithfull shall haue an exceeding cause of ioy and thanksgiuing In saying that euerlasting ioy shall bee vpon their heads he alludes vnto those crownes and garlands of flowers wherewith they were adorned at banquets He addes that they shall obtaine ioy meaning thereby a firme and solid ioy Lastly for amplifications sake hee saith that all sorrow shall flee away and this was to confirme them against that ordinary feare which men haue namely when as all their ioy in a moment is turned to mourning And yet heerewithall the Prophet admonisheth them to wait patiently for that happy issue which he hath promised though for a while if neede bee they are in heauinesse and sorrow Vers 12. I euen I am he that comfort you Who art thou that thou shouldest feare a mortall man and the sonne of man which shall be made as grasse THe Lord not onely promiseth saluation and grace heere to the Iewes A complaint against the peoples inordinate feare proceeding from infidelitie but complaines that they would not belieue his word neither would they make that account of his power which they should haue done For what an vnworthy thing is it that the threats of men should so terrifie vs as to make vs set light by the promises of God who is ready to manifest his power that so at the least wee might be fortified against all assaults Wee shew our selues flat contemners of God then when we nourish in our selues an inordinate feare of men Whence it appeares how odious a thing it is to make a tumult in our mindes by reason of mens threats when God calles vs to rest quietly in him Truly the ingratitude of men is too grosse if in hearing that God is of their side they conceiue not hope from so many famous promises to cry with boldnesse If God be with vs who can be against vs Rom. 8.31 That is the cause then that when dangers appeare they stand as men amazed and attribute more power to a mortall man to harme them then to God to help them He iustly reprocheth the Iewes then that they had fortified thēselues no better with these promises and that by them they were no better armed against all dangers For what greater dishonor can we doe vnto God then to call the truth of his promises into question which yet falles out when men so affright vs that we can not quietly rest in the things reuealed This repetition I I am hath great weight because he that promiseth this consolation is true neither can the forces nor deceits of men defeat him of his purpose Who art thou c He shewes how fraile transitorie vaine and brittle mans nature is the better to bewray the sottishnes of this people whilest they preferred bubbles a smoke and shadowes to the strong God But withall he shews that men can not be ouerwhelmed with feare as long as they retaine within them the remembrance of Gods power Doe wee then stand amazed when dangers approch Prou. 24.10 It is a signe that we haue forgotten God and therfore he addes Vers 13. And forgettest the Lord thy maker that hath spread out the heauens and laid the foundations of the earth And hast feared all the day continuallie because of the rage of the oppressor which is readie to destroy Where is now the rage of the oppressor We must beware how we feare the creature aboue the Creator See Chap. 43.15 IT is not enough to imagin that there is one God but wee must acknowledge and imbrace him by faith In calling himselfe a maker it must not be referred to the generall Creation but to spirituall regeneration as we haue noted before in diuers places And in this sense Paul calles vs the vvorkemanship of God because he hath created vs vnto euery good worke Ephe. 2.10 If we remember then the worke of our Creation and adoption from this
beginning we may hope of perseuerance vnto the end lest we should proue vnthankfull vnto God when after so vndoùbted testimonies he hath manifested his faithfulnes and truth vnto vs. Besides the Prophet ioines Gods infinite power with his speciall goodnes vvhich he shewed to his people and this power he opposeth to mans imbecilitie who in the former verse he compared to grasse He shewes by his works what his power is so as those which perceiue not the same therein are more then blinde For which way can we turne our eies but we must needs behold most ample and large testimonies of Gods power and goodnes which he notwithstanding notes out here in a word wheÌ„ he speakes of the spreading out of the heauens and of laying the foundations of the earth It is our brutishnes then matchlesse sensualitie to 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
people to be loosed deserued to be repressed so their drousines was to be quickned in respect that before their deliuerance euery ones desire was wonderfullie kindled to returne but wheÌ„ the time was expired their long expectation had abated their heate and had depriued them not only of all hope but of all will or desire to returne so as the number of those that came back againe into Iudea was very small They were mingled amongst the Babylonians who had so entised and corrupted them that they made little or no reckning at all of their countrie It was very needfull therefore that they should be awakened and quickned vp to be of good courage in this their long attendance and that they should not suffer themselues to be stained with the filthinesses of the Babylonians The second member wherein he forbids them to touch any vncleane thing doth better confirme that I was about to say For he commands them to keepe themselues pure and cleane froÌ„ the pollutions in which the Chaldeans plunged themselues because there was danger that they might be corrupted with heathenish superstitions to which vice wee are by nature too much enclined and are therefore easily misled by euill examples He exhorts them then notwithstanding their captiuitie not to yeeld to any thing whereby to please their cruell Lords in hope to mend their condition not to be drawne away by any allurements from the pure worship of God nor to defile themselues with Babylonish Idolatries that they should not so much as in outward shew bow downe to the Idols nor consent to false religion To what temptations captiues are subiect that are oppressed vnder Tyrants for this is that accursed pollution which the Lord exhorts them heere to auoid Such temptations as these aforenamed are incident to poore prisoners that are oppressed vnder Tyrants which sometimes so faint that they giue themselues leaue to doe many wicked and vnlawfull things vnder pretence that they would thereby asswage the furie of Tyrants But in this place we see how friuolous their excuses be For the Prophet not only requires this puritie of the Iewes when they shall be set free but also during the time of their slauerie and bondage yea though it were with the losse of their liues in the very place Doubtlesse these aduertisements also belong vnto vs who by S. Paul are exhorted to purge our selues from all impuritie both of body and minde 2. Cor. 7.1 Moreouer Isaiah directs this exhortation particularly to the Priests and Leuites who were to shew themselues most constant in regard they were the standard-bearers not that it was lawfull for others to defile themselues but he speakes principallie to them that they might giue good example to those ouer whom God had placed them as Captaines and Leaders We are also to remember what we haue seene heretofore which Isaiah also will repeate againe in the end of his booke namely that there should be a new Priesthode planted ouer the redeemed people And yet I willinglie consent that the Leuites Ministers of the Temple are heere mentioned by way of excellencie for all the people Thus this doctrine then appertaines at this day not only to the Ministers of the word but to all Christians in generall who are also called a royall Priesthood 1. Pet. 2.9 and are not only appointed to â—â—are the vessels of the temple but are also themselues the temples of God 1. Cor. 3.6 For this cause Ezechiel hath foretold that in the restauration of the Church the Leuites should be high Priests and all the people should be put in the place of Leuites Seeing then that the Lord hath aduanced all vnto so high a degree and dignitie it necessarilie followes that this puritie is required of all without exception and therfore S. Paul applies this place to the whole Church 2. Cor. 6.17 Vers 12. For ye shall not goe out with haste nor depart by fleeing away but the Lord will goe before you and the God of Israel will gather you together An amplification THe Prophet againe amplifies this benefit of their redemption for they were all so swallowed vp with despaire that they thought it a matter incredible He especiallie speakes to them that were to goe into captiuitie that they should not faint in being brought to such a wofull condition But he promiseth them that this deliuerance shall not be by flight as that out of Egypt was For there is heere a close comparison betweene their deliuerance out of Egypt and this out of Babylon For they fled by night out of Egypt faining as if they had only meant to haue gone three dayes iourney to offer sacrifice vnto God Exod. 3.5 and 8.27 Afterward they went forth hastily and with tumult as it was enioined them Exod. 12 31. and then Pharaoh pursued them thinking vtterly to haue destroyed them Exod. 13.5.6.7.8.9 But heere it is said Ils s'en ironâ— a en seigne desployee it shall be farre otherwise with the Iewes at this time for they shal goe forth like Conquerors so as none shall dare to stop their passage In a word they should depart thence as wee are wont to say with banner displayed This deliuerance then shal be much more excellent and admirable then that of Egypt The Lord shall goe before you That is to say hee shall leade you and be your Captaine in the way But will some say Quest Did not God also conduct the ancient people when he brought them out of Egypt It is true indeed Ans but he shewed not his maiestie so fully then as hee did heere For now he brought out his people as a valiant Captaine doth his souldiers after hee hath gotten the field of the enemie To this appertaines the word shall gather for they should not bee scattered one from another as it falles out in some sudden astonishment neither should they wander to and fro but should march in troupes in good aray as vnder their colours It is as much then as if he had said God will conduct you like an armie assembled by himselfe one shall not follow another as it were by stealth but being knit all together you shall march boldly without feare none shall hinder you for you shall be gathered vnder the leading of God to returne home into your countrie Vers 13. Behold my seruant shall prosper he shall be exalted and extolled and be very high ISaiah hauing spoken of the restauration of the Church comes now to Christ The restauration of the Church consists whollie in Christ in whom all things in heauen and in earth are gathered together as saith the Apostle Ephes 1.10 Some expound the verb Iascil Shall behaue himselfe prudentlie but because it is by and by added that he shall be exalted the scope of the text requires it as I think that we should rather translate He shall prosper seeing the infinitiue Sacal signifies so much Hee speakes then touching the prosperous estate of the Church But
because there was no such thing to be seene in outward appearance he brings vs to the soueraigne King who should set all things in their perfect estate and bids them to wait for him Now the oppositions which the Prophet heere vseth are diligentlie to be marked for he opposeth the highnes of this King whom the Lord would exalt to the poore and miserable condition of this people who were almost brought into despaire And he promiseth that this King shall be the head of the people who shall florish vnder so worthie a leader though now they be afflicted and brought to the gates of destruction Why so Because all things shall prosper that their King takes in hand He calles Christ a seruant in respect of the office which God had imposed vpon him For Christ is not to bee considered of heere as bearing the person of a priuate man but with that office which the Father had committed vnto him namely that he might be this leader and conducter of the Church and might restore all things And let vs for our part know that the things heere spoken of Christ doe also belong vnto vs. Chap. 9.6 Christ is giuen vs of God and therefore haue wee interest in his office For the Prophet might haue said in a word that he should be exalted and be verie high but in attributing to him the name of a seruant it is as much as if he had said Hee is thus exalted for your sakes Vers 14. As many were astonied at thee his visage was so deformed of men and his * Or beautie forme of the sonnes of men A preuention in this and the next verse HEe vseth this preuention in regard this maiestie and dignitie of Christ appeared not at the first blush for which cause they might take occasion to reiect him Therefore the Prophet shewes that Christ must first be humbled and made low And thus he preuents the doubts which might haue caused them to stagger in beholding his abiect and deformed estate As if he should say You must not despise this his basenesse and deformitie for it brings with it forthwith eternall felicitie By men I vnderstand not this by way of comparison as many expound it to wit More then men or Aboue that which falles out among men But I willingly accept of the plainest sense namely that Christ was deformed amongst men or that his beautie was defaced in regard of the peruerse iudgements of men All vvere astonished Some take this astonishment for that admiration which men were in when they saw the miracles which Christ did and yet being brought to the Crosse they straightway reiected him But they come nothing neere the Prophets meaning for hee saith that Christ shall be so deformed that all shall be astonied at him his basenesse of birth was such as all despised him his glory was hid vnder the infirmitie of flesh And howsoeuer a maiestie worthy of the onely begotten Sonne of God shined in him yet men discerned it not but they rather gazed vpon that his abasement which eclipsed and darkened his glory See heere the true cause of this astonishment then namely because he conuersed among men Luke 9.58 without any outward pompe For the Iewes expected not a Messias of so meane an estate Now at his crucifying this astonishment was augmented much more Saint Paul speakes of this abasement of Christ and then of his exaltation when hee saith He being in the forme of God thought it no robberie to be equall vvith God â—hil 2.6 and â—he verses â—ollowing but he humbled or emptied himselfe by taking vpon him the forme of a seruant and was made like vnto men and was found in shape as a man Hee humbled himselfe and became obedient vnto the death euen vnto the death of the Crosse Wherefore God hath also highly exalted him and giuen him a name aboue euery name that at the name of Iesus euery knee should bow both of things in heauen and things in earth and things vnder the earth and that euery tongue should confesse that Iesus is the Lord vnto the glory of God the Father Christ humbled before he was exalted It was needfull theÌ„ that Christ should first be humbled and shamefully intreated and that this glory into which hee was exalted should not appeare at the first But after his humiliation vpon the Crosse came a glorious resurrection with a soueraigne degree of honour Vers 15. So shall hee sprinkle manie nations the Kings shall shut their mouthes at him for that which had not been told them shall they see and that which they had not heard shall they vnderstand OThers expound He shall distill so vnder a figure taking it To speake But seeing the verbe Nasa signifies to sprinkle and being so taken in the holy Scriptures I had rather follow this interpretation His meaning is that the Lord shall spread his word among many nations In the next place he addes the effect of this doctrine in saying that Kings shall shut their mouthes in signe of astonishment but yet diuers from that which he mentioned before for men shut their mouthes and stand astonished when the matter is of such consequence that they are vnable to expresse it because they can finde no wordes wherewith to vtter the same They shall see that vvhich vvas not told them The Prophet shewes that this astonishment shall not proceede from the bare sight of Christs person but rather from the preaching of the Gospell for though he rose againe yet all esteemed him dead if the glory of his resurrection had not been published The preaching of the gospel therfore manifested those things which neither the eye had seene nor the eare heard of before 1. Cor. 2.9 as also in regard the publishing of this doctrine came to Kings and nations farre off euen to the ends of the world Saint Paul alleadgeth this text and shewes that it was fulfilled in his ministerie reioicing that hee had preached the Gospell to those who had neuer heard of it Rom. 15.21 For this is the office of an Apostle The Apostles office and not of euery Minister now Thus then our Prophet shewes that the kingdome of Christ shall not be shut vp in so narrow bounds as within the â—and of Iudeah but should spread it selfe furlther off The Iewes vnderstood somewhat by the Law and the Prophets but the Gentiles knew nothing at all This therefore by consequence belongs vnto them Faith consists in certaintie of knowledge Shall vnderstand By this hee shewes that faith consists in certentie in assured knowledge for where this wants No faith without certaintie of knowledge there faith questionlesse is not Whence we may discerne how ridiculous the opinion of the Papists is touching their implicite faith in beleeuing as the Church beleeues which indeede is nothing else but an absurd ignorance or to say better a meere circle and blinde imagination THE LIII CHAPTER Vers 1. Who will beleeue
peace before Pilats iudgement seate Mat. 27.12.14 though hee might haue pleaded his iust defence But in regard hee had bound himselfe to suffer for vs hee willingly submitted himselfe to an vniust iudgement vvithout muttering one vvord that wee vvith full mouth might reioice in being freelie iustified by faith and so acquited from the righteous sentence of our condemnation And heere also by the way wee are exhorted to patience and meeknes Christs patient suffrings our example that by Christs example wee may be readie to indure reproches iniuries wounds and torments for his sake In which sense Saint Peter alleageth this place 1. Pet. 2.22 23. shewing that wee ought to be conformed to our head Christ that so wee may follow him in patience and modestie In the word lambe there may bee an allusion to the sacrifices vnder the Law For the further explication of this and the verse following reade his Comment vpon Act. 8.32 33. in which sense hee is called the Lambe of God Iohn 1.29 Vers 8. Hee was taken out of prison and from iudgement and who shall declare his age For hee was cut out of the lande of the liuing for the transgression of my people was hee plagued THis place is diuersly expounded Some thinke the Prophet prosecutes the argument which he beganne to handle Hauing spoken of christs death he passeth to his resurrection vers 6. namely that Christ was smitten with Gods hand and afflicted for our sinnes The Greeks translate And in his abasing his iudgement appeared Others He was lifted vp without delay Others expound That he was lifted vp vpon the Crosse that is to say Christ was led to the place of execution immediately after his apprehension For mine owne part I rather agree with those who thinke that the Prophet passeth now to the glory of his resurrection hauing before spoken of his death and by this meanes meant to meete with mens perplexed thoughts which might trouble and greeue the hearts of many For when wee see nothing but stripes and shame we remaine astonished mens natures abhorre such spectacles The Prophet then teacheth that Christ was lifted vp that is to say deliuered from prison and from iudgement or condemnation and afterwards was exalted into a soueraigne degree of honour lest any should iudge that hee was ouercome or swallowed vp by this horrible and shamefull kind of death Truly hee triumphed ouer his enemies in the midst of death it selfe yea he was so condemned of it that now himselfe is ordained the soueraigne Iudge of all as it well appeared in his resurrection Isaiah then keepes the same method that Paul doth who hauing in Philip. 2. spoken of Christs humiliation euen to the death of the Crosse Pauls method agrees with Haâ—â—hs in this place addes that for this cause he vvas aduanced to an high exaltation hauing now obtained a name vnto which euery creature in heauen earth and vnder the earth must bow their knees and yeelde their obedience As touching the exclamation following it hath been racked and rent by diuers expositions The ancient Fathers abused this place to confute the Arians Aâ—ians Heretikes must be conuinced not with shewes but with plaine euidenc s of truth who denied the eternall generation of Christ But they should haue contented themselues with plaine and manifest proofes of the holy Scriptures that so they might not haue made themselues a scorne to heretikes who by this meanes oftentimes take occasion to grow the more impudent for they might haue replied that the Prophet had no such meaning Chrysostom referres it to Christs humanitie because he was miraculously coÌ„ceiued in the virgins wombe without the vse of mans helpe but he roues farre off from the Prophets meaning Chrysostom Some others thinke that the Prophet cries out vpon them that crucified Christ And some againe refer it to the posteritie which should succeede to wit that Christs linage or of-spring should greatly increase though himselfe died But seeing the word Dor signifies Age or lasting I doubt not but he speakes of Christs age namely that notwithstanding the sorrowes wherewith he was ouerpressed hee shall not onely be freed from them but shall also haue a florishing age Psal 102.24.27 yea such a one as should indure for euer For hee shall not resemble those that are deliuered from death and yet must die neuerthelesse afterwards because hee rose againe to liue eternally For as S. Paul saith Rom. 6.9 Hee can die no more Christ can die no more death can haue no more dominioÌ„ ouer him And yet we must remember that the Prophet not onely speakes of Christs person but comprehends vnder it the whole body of the church which must neuer bee separated from her head A note touching the perpe uitie of the Church Wee haue heere then a notable testimony touching the perpetuity of the church for as Christ liues for euer so will he not suffer his kingdome euer to perish Iohn 14.19 In the next place wee are to appropriate this immortalitie to euery member in particular For he vvas cut off It may seeme strange at the first blush that the death of Christ should be the cause and vvel-spring of life But in regard hee indured the punishment due to our offences all the ignominie which appeared in the Crosse ought to bee laid and charged vpon vs. And yet in the meane while we may see a wonderfull goodnesse of God shining in Christ who hath so manifestly discouered his glorie to vs that we ought to be carried into a wonderfull admiration of it For this cause hee once againe repeates that he was plagued for our transgressions that wee might diligently consider how he suffered for vs and not for himselfe for he bare the torments which wee had deserued and should for euer haue borne them had not this ransome and satisfaction come between Let vs acknowledge then that the fault is ours whereof hee bare the punishment and condemnation by offering himselfe to his heauenlie Father in our name that in his condemnation wee might receiue our absolution Vers 9. And hee made his graue with the wicked and with the rich in his death though he had done no wickednesse neither was any deceit in his mouth SAint Ierom translates And hath giuen the wicked for buriall Saint Ierom. as if the Prophet spake of the punishment whereby the Lord will auenge himselfe of those which crucified Christ But he rather speakes of Christs death Christ seemed to be buried as it were in the hands of the wicked and of the fruits of it and toucheth not this vengeance Others thinke that the particle Et signifies As and they translate Hee hath made his graue as that of the wicked Some againe translate VVith and by the rich vnderstand Ioseph of Aremathea in whose sepulchre Christ was buried but this exposition is constrained Where he addes and to the rich I thinke the singuler number is put for the plurall
I thinke and all the Rabbines haue followed it These words This shall be to me ought to be well weighed also as I take it which the expositors notwithstanding haue lightly passed ouer For his meaning is that this calamitie shall be vnto him as the deluge that is as he contented himselfe with one deluge so as he will neuer send a second so will he also satisfie himselfe with this onely waste of the Church and he will neuer suffer it to be any more thus ruinated againe Thus then I suppose this text ought to bee expounded and applied to the similitude namely that the ouerthrow of the Church shall bee the same now vnto God as the deluge was which happened in the daies of Noah for euen as hee then sware neuer to punish the sinnes of men more vvith this so heauie a chastisement so vvill he neuer consume the Church any more as he hath done vnder the captiuitie of Babylon And truly whatsoeuer waste there happened after yet the Church alwaies stood and continued in some forme till Christ his appearing for then the seed of the Gospell was sowen abroad euery where that it might bring forth children to the Lord out of all the nations vnder heauen To conclude the Lord promiseth heereafter to mitigate his wrath and neuer to punish his people so seuerely againe But some will obiect Obiect that since that time the Church hath indured wonderfull straits so farre forth as in mans iudgement shee was welnie brought to nought which being so Ans then haue not I giuen a right exposition of the Prophets words I answere God neuer afterwarde so afflicted his Church that the whole face thereof was abolished as it fell out when the people were caried away captiue into Babylon For albeit Antiochus Antiochuâ—â— and others made terrible wastes after which followed those reuolts which Saint Paul foretold 2. Thes 2.3 1. Tim. 4.1 And that all the world in a maner was defiled with infinit superstitions so as Christianitie was almost raced out yet there euermore remained some forme of a Church though much disfigured Neither was the building so defaced but some relikes thereof remained vnwasted aboue the deluges that so this oath of God might stand fast So haue I sworne This must not be barely vnderstood as it is in it selfe but by way of comparison for he opposeth this member to the former promising neuer to correct his people so seuerely againe but that hee will both mittigate and moderate his stripes Although tyrants then play the wilde beasts in running vpon vs with a desperate furie and that Satan on the other side leaues no plot vnattempted to bring the Church to destruction and that God for our vnthankfulnes le ts loose the raines vnto them yet wil he neuer suffer it to be vtterly swallowed vp of theÌ„ Vers 10. For the mountaines shall remoue and the hils shall fall downe but my mercie shall not depart from thee neither shall the couenant of my peace fall away saith the Lord that hath compassion on thee HE confirmes the former sentence A confirmation of the former sentence and shewes that heauen and earth shall passe and come to nought before his mercie shall faile Some are so fond to demand here how mountaines can remoue or how hilles shall fall downe But they deserue none answere for it is a comparison taken from things that seeme to be fast and firmely rooted thereby signifying that the Church is much more stable and vnmoueable The mountaines are very firme and strong neither doe earthquakes happen so often there as in plain and champian countries The Lord then pronouÌ„ceth that though these great and huge mountaines should remoue or that heauen and earth should meet Psal 46.2 yet his couenant shall stand immoueable and his mercie shall be perpetuall towards his Church And to this purpose it is said in Psalm 93.1 That the Lord shal reigne and that the world shall be stablished that it can not be moued And in Psal 102.26.28 The heauens shall perish but the Church of God shall remaine for euer In the word mercie we are to note what the foundation of this couenant is for we can haue no acquaintance with God vnlesse he freely receiue vs by pardoning our sinnes The couenant is by him called the couenant of peace because the Lord therein offers vs all that which belongs to our chiefe good for vnder this word peace the Hebrues vnderstand all happines and prosperitie Peace taken for all prosperitie Seeing this couenant then conteines a firme and stable blessednes it must needs follow that all those are miserable which are excluded out of it In that he saith it is he who hath compassion he againe confirmes that which we haue said namely that he hath no other reason to shew mercie but because he is pitifull and readie to forgiue Chap 55.7 Vers 11. O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncles and lay thy foundation with Saphirs The glorie of the second Temple greater then the first in this and the next verse HE prosecutes the same argument and promiseth that the Lord will put the Church into her first glorie yea that he will cause her to shine exceeding clearely in that she shall be more gloriouslie beautified then before euen as if she were whollie built with pretions stones Haggai in Chap. 2.10 shewes the same in a word when he said that the glorie of the second temple should exceed the first Wee neede not stand to decipher out the qualities of these precious stones which Isaiah heere mentions seeing the Hebrue expositors themselues agree not together in this behalfe It is enough that wee haue the sense of the place Now this maner of speech hath great weight in it to asswage the sorrowes of the faithfull for it is as much in effect as if he had set the little barke of the Church cleare off the sands when it was now in danger of drowning As oft therefore as we see her ride in boisterous vvaues and pressed with infinite calamities yea and depriued of all consolation let vs remember that these miseries are meanes to prouoke God to giue her succor Vers 12. And I will make thy windowes of Emerandes and thy gates shining brasse and all thy borders of pleasant stones BY these similitudes he shewes that the estate of the Church shall be more excelâ—â—â—t then it was wont to be as we haue noted before The Church is heere compared to a building a similitude which we often meer withall in the holy scriptures and therefore the Prophet layes downe a platforme of a stately and sumptuous building But wee are to note that God is heere made the master vvorkeman of this building for the whole worke must be attributed vnto him Some may aske what the Prophet meanes by Carbuncles Saphires vers 11. Pearles Obiect and other pretious stones for S. Paul hath noted
and yet liues a disordered life his reioicing is vaine for these two things must be required together to wit the conuersion of the heart The conuersion of the heart and the change of the life must go together and the change of the life Besides God calles vs not to turne to him till the former reuolt be amended For hypocrites would be well enough contented that that which they doe should be praised so they might still bee suffered to rot in their filthinesse but we can haue no acquaintance with God vnlesse we come forth of our selues especially when we haue estranged our selues from him by a wicked backsliding The renouncing of our selues goes before our reconciliatioÌ„ with God wherefore the renouncing of our selues goes before our reconciliation with God And he vvill haue mercy This knitting togerher of the text ought to be diligently noted For it shewes that men can neuer bee brought to repentance Remission of sinnes must not be separated from the doctrine of repentaÌ„ce but by setting before them the assurance of the remission of sins Whosoeuer preacheth the doctrine of repentance then without mentioning Gods mercie and the free reconciliation he loseth his labour For we see how our Popish Doctors thinke they haue wel discharged their duties when they haue long insisted vpon the former point and yet in the meane while they doe but babble and lie in preaching this doctrine Yea though they should teach the true way to repentance yet would it bee to small purpose seeing they omit the foundation of free remission of sinnes which only appeaseth consciences Truly the guiltie sinner will alwaies flee the presence of God as we haue said in another place as long as he shall be haled before his Iudgement seate to yeeld an account neither will he euer be humbled to obey nor feare till his conscience be at rest Now because it is a difficult matter to quiet terrified consciences Isaiah drawes an argument from the nature of God saying Gods nature described that he will be mercifull and abundant in pardoning The holy Ghost insists long vpoÌ„ this point of doctrine Why the hoâ—y Ghost insists so loÌ„g vpon this doctrine because wee alwaies doubt whether God will pardon vs or no. For howsoeuer we haue some opinion of his mercie yet dare we not perswade our selues so assuredly that it belongs vnto vs as wee ought You see it is not without cause that the Prophet addes this member because he thereby labors to dispossesse our minds of that trembling which is incident vnto vs as oft as we stand in doubt of his infinite mercie towards vs. Vers 8. For my thoughts are not your thoughts neither are your waies my waies saith the Lord. 9. For as the heauens are higher then the earth so are my waies higher then your waies and my thoughts aboue your thoughts Gods affection distinguished from ours FOr my thoughts This place is diuerslie expounded Some thinke that mens conuersation is here condemned in generall to the end they should not please themselues therein nor flatter themselues in their vices because there is no accesse vnto God vnlesse we be emptied of this vaine opinion of our own righteousnes For none will seeke after the Physition but such as feele themselues vehementlie sick and that desire both the remedie and their health And therfore they compare this place with that in Luk. 16.15 That which is highly esteemed before men is an abomination in the sight of God But I think the Prophet hath another meaning Those therefore who thinke that Gods affection is heere distinguished from humane affections expound it best as I thinke For men are wont to measure God by their owne ell as they say and because themselues are irreconciliable and can not be pacified but with much adoe they in like maner thinke that God can neuer be appeased after they haue once offended him But the Lord shewes that he resembles them nothing at all As if he should say I am not a mortall man that I should be so seuere and an enemie to you for euer no my thoughts are farre vnlike yours for though it be impossible for you to be pacified and that it be an hard matter to bring you to be reconciled with those which haue offended you yet it is not so with me I will not shew my selfe so inhumane towards you To this agrees very well that place of Dauid Psal 103. where describing Gods mercie hee saith that it is higher then the heauens are aboue the earth and though the application be to another purpose there We must impute it to our owne vnbeliefe if we obtaine not pardon at Gods hand yet the sense is all one with this In a word there is none so gracious or so inclined to mercie as the Lord is and therefore we must impute it to our owne diffidence if we obtaine not pardon of him Now there is nothing which troubles our consciences more then when we thinke God resembles vs for this makes vs afraid to draw neere vnto him nay we rather flee from him as our enemie and can neuer be in any rest So those who measure God according to that which they conceiue of him doe indeed conceiue a flat Idoll directlie contrarie to the nature of God neither can they do him a greater dishonor then this Are not men who are corrupt and stuffed full with inordinate lusts ashamed to compare the most pure nature of God with theirs and to imprison him that is infinite within so narrow bounds wherein they feele themselues miserablie enthralled For in what more noysome dungeon can any of vs be inclosed then within our owne infidelitie I take it that this is the Prophets true and naturall meaning and yet I denie not but he had some respect to mens maners namely such as he hath described them in the former verse To be short his meaning is that men must forget themselues when they meane to turne to God because there is no impediment so dangerous as when we thinke him to be irreconciliable Let vs remoue this false imagination then out of our minds Besides by this place it appeares how farre they are out of the way which abuse Gods mercie to take the greater libertie to sinne For see how the Prophet argues Repent Vers 7. Vers 8. forsake your vvicked vvaies because Gods mercie is infinite When men doubt or despaire whether they shall obtaine pardon or no this makes them more wicked and stubborne but the feeling of mercie drawes and conuerts them It followes then that such as neither forsake their leaud life nor change their minds haue no part in this mercie Vers 10. Surely as the raine commeth downe and the snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread vnto him that eateth HAuing spoken of the tender affection and incredible loue
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
for the same As if he should say The Lord will send the Iewes such seruants of his as they little thinke of now by whose ministrie he will prepare the way and bring back his people The maner of speech whereby he commands hath greater vehemencie in it then if he had spoken in the third person In that he bids them to take away the stumbling blocks he signifies that they ought not to be dismayed for the lets and impediments that lay in their way for the Lord would easily remoue them in his good time Out of the vvay of my people The hope of the returne is included in this namely that after God had brought back his people he would againe place them in the land of Canaan And therfore howsoeuer for ought they could see there was no way nor passage left for them yet would he prouide one and would breake all barres and obstacles Why so Because they had the Lords promise here for their returne and in deed it was he that brought them home in safetie Vers 15. For thus saith he that is high and excellent he that inhabiteth the eternitie whose name is the holy one I dwell in the high and holy place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart HE confirmes the former sentence touching the restoring of the people after the captiuitie A confirmation of the former sentence But this verse may be two waies expounded either that the Prophet preuents a doubt which might fall into the minds of the faithfull and so he mentions things opposite or that he drawes an argument from Gods nature to confirme the hearts of the weake That this may be the better vnderstood and opened first of all we know that our minds are often distracted by such thoughts as these to wit That God in deed is in heauen but in the meane while there is a great distance betweene him and vs and that he little regards vs or else lets things goe at six and seuen in the world or that hee cares little or nothing for our matters Now to correct this imagination the Prophet grants it is true that God dwels on high but yet doth not therfore cease to behold and to gouerne this world by his prouidence for he is careful of mens saluations and dwels also vvith the afflicted and with those that are of a contrite and broken heart For though the Lord be high yet he beholdeth the lowly as it is in Psal 113.3.4 and 148.6 and in other places The other sense is that God resembles vs nothing at all For we tremble in aduersitie because we measure him according to our owne capacitie and thus we mutter How can the Lord help vs seeing vve are ouerwhelmed with troubles Moreouer the afflicted are for the most part despised and neglected And thus we thinke that God is carelesse of vs because we conceiue of him according to the reach of our carnall reason But it is our parts to iudge farre otherwise of him and therfore the Prophet saith that he dwelâ— in the heauens to signifie that he is not subiect to humane affections for he is alwaies like himselfe and neuer changeth his counsell As he therefore hath once promised to restore the people to their former libertie so will he assuredlie performe it This exposition I approue of and yet rather accept of the first which is more ample and copious and also agrees with other testimonies of the holy Scriptures where these two things are often conioined namely That God dwels in heauen and yet hath respect to things below but especiallie of his children as I said erewhile Dwelling in eternitie Obiect But we grouell on the earth we are vnstable and neuer continue stayed nor setled in that which we haue once imbraced Ans and therefore hee separates God from men for in him there is not so much as a shadow of turning Iames 1.17 Contrariwise wee are not so affectioned as to haue a perpetuall care ouer such as neede our helpe I dwell in the high and holy place The holy place is often taken for the Temple but heere it is taken for heauen it selfe Why God calâ—â—â— himseâ—fe the holy one dwelling on high We see wherefore the Lord calles himselfe holy and dwelling in an high and holy place euen that hee might cause vs to know vvhat difference there is betâ—eâ—ne him and vs and betweene his nature and ours Besides we may hence collect a speciall consolation A consolatioâ— namely that the Lord will assist the poore yea and dwell in the middest of them if so be they acknowledge their miseries For the wicked shall be pressed with diuers calamities but in the meane while they cease not to remaine haughtie and vntamed Let such neuer looke to haue God dwell vvith them With whom God will dwell for those that will expect any comfort from him must be rightly humbled and brought low in their owne sight But he stoopes euen to the dead that by inspiring new life into them he may create them anew Afterwards he makes expresse mention of the humble spirit and contrite heart to let vs vnderstand that these promises appertaine to none that are rebellious and stiffe-necked in their afflictions but to such as hauing at last subdued all loftinesse of spirit shall shew themselues humble and meeke Vers 16. For I will not contend for euer neither will I be alwaies wroth for the spirit should faile before me and I haue made the breath He prosecutes the same matter still HE prosecutes the same doctrine For this was an hard matter to perswade them of in regard that in this tedious banishment they felt God as it were their enemie It was no easie matter then for them to conceiue such a taste of this grace as might cause them to take heart vnto them and to bee of good cheere The Prophet therefore meetes with this doubt and shewes that the euils which they were to indure should last but for a time and that God vvould not alwaies be wroth No doubt but hee hath iust cause giuen him to be angry but hee rather parts with his right and pardons that which he might iustly exact And thus he ioines vvith Gods vvrath that moderation vvhereby hee comforts the faithfull In wrath God still remembers mercie lest the spirit should faile For albeit he reasons from the nature of God yet this promise is particularly directed to the Church Let vs for euer then keepe this point in our remembrance in our extreamest anguishes that so we may not thinke that God will stand to contend or to plead the case with vs. When he saith that God is vvroth it is by way of yeelding so much vnto vs in respect of the weaknesse of our flesh for in aduersitie we can conceiue no otherwise of God but as of an angry Iudge and no
know the reason of thy deliuerance it hath proceeded from my meere good will not for thy merits or a iumbling together of secondarie causes Calamities then fall not out by chance Neither is the Lord angrie without cause Neither yet is he euer so angrie but he leaues way for his mercie Vers 11. Therefore thy gates shall be open continually neither day nor night shall they be shut that men may bring vnto thee the riches of the Gentiles and * Or and their Kings led that their kings may be brought THis verse is ill expounded of the most Interpreters For they thinke the Prophet meant to say that the Church shall be in safetie vnder the fidelitie and protection of God Why so Because open doores shew that danger is fare off But me thinkes the Prophet expounds himselfe namely that the gates shall be open that riches may be brought into the citie from all parts And in as much as they are wont to beare their burthens by day the day saith he shall not suffice in regard of the continuall resort of such as shall bring precious treasures thither Wherefore carriages shall not cease in so much that the gates must be kept open day and night Where he saith that the Church shal haue the riches of the Gentiles What is meant by the riches of the Gentiles it is not to be referred to temporall commodities but to the obedience which all the world shall yeeld vnto God in his Church to which he giues that which is offered vnto him in regard he hath nothing which is not hers And their kings led I had rather retaine the participle which the Prophet vseth then to follow them who change it into a verbe for they ouerthrow his meaning in regard that he expressely addeth this because the pride of kings is such Kings naturally vnwilling to submit their neckes to Gods yoke that they will not willingly suffer themselues to bee led Nay on the contrarie standing too much vpon their owne power they wax intemperate and in stead of being led whither they ought they carrie away with them al others as with a violent flood He shewes then that notwithstanding their naturall and vntamed rebellion they shall submit themselues to God and his Church Vers 12. For the nation and the kingdome that will not serue thee shall perish and those nations shall bee vtterly destroyed A confirmation of the former doctrine THe Prophet stands much vpon the confirmation of the hearts of Gods children to assure them that they should behold the restauration of the Church one day as hee hath now described it out vnto them These thinge were altogether incredible and howsoeuer we our selues are sufficiently confirmed by the euents of these things which are manifested in all mens sight yet if wee were not gouerned by the spirit of Christ hardly should wee conceiue them in our mindes He shewes then that there is no cause at all wherefore the Iewes should doubt of the restauration of the Temple because the Gentiles should come to aide them with all their power But Isaiah regarded something more high in this place then the building of the visible Temple For his meaning is to speake of that obedience which Kings Nobles and the commons should yeelde vnto the Church when they should aduance as much as in them lay the puritie of doctrine Yea hee passeth yet further in pronouncing that the kingdomes and nations which vvill not serue the Church shall perish If such as helpe not the Church are condemned with this fearefull and terrible sentence If such as serue not the Church shall perish how shall they eâ—câ—pe that persecute her what shall we say of those tyrants who set themselues furiously against her and labour with might and maine to worke her ouerthrow If the slothfull and carelesse shall not escape vnpunished ought not the wicked to wait for some horrible vengeance seeing they striue to hinder and ouerthrow the worke of the Lord He repeates that now in the plurall number which he said before in the singular to shew that if the whole world were guiltie yet they should wholly perish For the multitude cannot free those from perishing And those nations c. that estrange themselues from God neither shall the wicked be excused if they hinder one another from comming to saluation or if they incourage one another to commit iniquitie Now it is said as we haue seene before that Kings and nations serue the Church not in regard that shee exerciseth any dominion of her selfe but because God hath giuen and committed the scepter of his word by which hee rules vnto her custodie Vers 13. The glory of Lebanon shall come vnto thee the firre tree the elme and the box tree together to beautifie the place of my sanctuarie for I will glorifie the place of my feete ISaiah vseth yet another similitude which hee brought in when hee compared the Church to a building or Citie For he recites such things as are necessarie to build withall to wit the firre tree the pine tree and the box tree all which grew in Lebanon a forrest that abounded with goodly and excellent trees His meaning is then that whatsoeuer was faire and exquisite in this forrest should be brought vnto the Church But we must refer the truth of these figures to Gods spirituall worship for he adornes his Church with the title of the sanctuarie because himselfe dwels in the midst thereof notwithstanding hee hath alwaies respect to the Temple and to the customes of those times He sets before vs then a paterne of the Temple that stood in Ierusalem that vnder the image thereof we might consider of the spirituall Temple whereof wee are the matter and the liuing stones Eph. 2.21 1. Pet. 2.5 By the place of his feete he signifies that hee so dwelles in the Temple that yet his Maiestie is not inclosed therein for he is not contained within so narrow limits There is nothing but his feete then that is to say his lowest and meanest part thereby teaching vs to aspire vp vnto heauen and not to rest fixed in these externall signes which instruct vs according to our slender capacitie According to which it is said in Psal 99.5 Worship the footstoole of his feete for he is holy Also We will enter into his Tabernacle and worship before his footstoole Psal 132.7 Not that Gods essence is diuided into pieces Gods essence not parted into pieces part in heauen and part in earth but in regard that by such helpes hee raiseth vp his seruant as it were from his feete to his head Vers 14. The sonnes also of them that afflicted thee shall come and bow vnto thee and all they that despised thee shall fall downe at the soles of thy feete and they shall call thee The Citie of the Lord Zion of the holy one of Israel HE prosecutes the same argument still For he shewes how wonderfull this worke of redemption
their seed shall be knowne among the Gentiles â—nd their buds among the people All that see them shall know them that they are the seede whom the Lord hath blessed An amplification touching the enlargement of the Church THe Prophet discourseth here more clearely touching the aduancement and growth of the Church which was then shut vp within a narrow scantling and in an out corner of the world and were afterwards much diminished and lopped as wee haue seene in the first and tenth Chapters Isaiah then speakes of the Church which after so many diminishings shall spread againe ouer the whole world and that in such wise as she shall bee viewed of all nations And yet this fell not out no not vnder the reigne of Salomon whilest the Iewes flourished in greatest abundance of riches and glorie 1. King 10.21.27 now this seemed incredible This is the cause also why the Prophets insist so much in perswading the Iewes repeating it ouer againe and againe to wit that they should not measure this restauration according to their carnall sense nor to outward appearances Quest Now it may be asked wheÌ„ these things came to passe I answer Ans as I haue often done that they began to be accomplished when the people came home into their countrie for then and afterwards in succession of time they tasted many waies of Gods fauour towards them Yet in regard there were but a few small sparkles of these things to bee discerned in those times therefore the perfect beautie of them shined in Christ vnder whose kingdome these things were whollie accomplished For then religion was as it were buried Abrahams posteritie began to sprout in respect that strangers were by faith ingrafted into the bodie of the elect people And thus the barbarous nations came to know that the Iewes were the blessed seed of God namely when they vnited themselues vnto them in the same confession of faith Neither was this only accomplished once but is euery day more and more fulfilled Whereas the Iewes were first preferred and obtained the chiefe place in Gods couenant it must be attributed vnto Gods free mercie as S. Paul teacheth in Rom. 3.2 For hauing there shewed that they differ in nothing by nature from the Gentiles and that hee hath subiected them to the same condemnation with them he therewithall shewes that they had this excellent priuiledge to be the first vnto whome the word and promises of God were giuen But that all these things proceeded meerelie from Gods free grace and not from their merits or deserts Vers 10. I will greatly reioyce in the Lord and my soule shall be ioyfull in my God for hee hath clothed me with the garments of saluation and couered mee with the robe of righteousnesse he hath decked mee like a bridegrome and as a bride tireth her selfe with Iewels THe Prophet here brings in the Church giuing of thankes vnto God the better to perswade them of the truth of that which he hath said heretofore And it is a liuely description as it were wherein he paints out the thing done in a table and placeth it before their eies that hee might remooue all scruples For naturally wee are inclined to distrust and withall so inconstant that wee will rather giue credit vnto mens dreames then to the word of God But touching this kind of confirmation wee haue discoursed both in Chap. 12.1 and 26.1 as also in other places For he hath clothed me To what men are naturally inclined Surely these things were yet very farre off But it was necessarie they should be seene and comprehended by faith Yea it is very needfull that wee lift vp our eies to heauen when the Prophet preacheth to vs the doctrine of righteousnes and saluation There is nothing visible here and much lesse can we apprehend so great a felicitie seeing all things are still bending towards a dissolution But in regard that euen at this day such a beauty as this appeares not in the Church which for the most part on the contrarie is vnder the horror of the crosse and therefore contemptible to all the world it is needfull here that faith should come betweene which comprehends celestiall and inuisible things Justice is ioyned with saluation in regard the one cannot be separated from the other These similitudes of garments robes are well enough knowne and it is as much as if the Church should haue said that iustice and saluation were giuen her together Seeing it is the Lord then who distributes these benefits let vs conclude in our selues that it is onelie he of whom we must aske them and none but he from whom we must expect them In these words he hath decked me there is a figuratiue kind of speech which they think to be taken from the Priests garments for which cause some haue descanted here vpon the priesthood of Christ But as I thinke the Prophet meant not to speake so subtilly in vsing the similitudes of the bride bridegroome The Church was in miserable plight before and euery one contemned her as a vvise diuorced from her husband But he hauing receiued her into fauour againe shee shines vvith vvonderfull beautie And the place in Hosea 2.20 answers vnto this Such an ornament was giuen at the comming of Christ and we also receiue it daily when the Lord clothes vs with righteousnesse and saluation But all these things shall bee fully accomplished at Christs last comming as we haue often said Vers 11. For as the earth bringeth forth her bud and as the garden causeth to grow that which is sowne in it so the Lord will cause righteousnesse to grow and praise before all the heathen THe Prophet confirmes the former promises by another goodly similitude for he brings the Iewes to the ordinarie power of God which shines in his creatures Wee see that the earth brings forth her bud euerie yeere the gardens grow greene after they haue beene sowen vvith seedes to be short the grasse and plants which in winter seemed as good as dead doe reuiue againe in the spring time and recouer new strength Now these are infallible testimonies of Gods power and of the good will which hee beares vs. Seeing these things then come thus ordinarily to passe should men doubt thereof Hath hee giuen this vertue and power vnto the earth and will he not much more manifest the same for the deliuerance of his people Will not hee cause the elect seede to bud and bring forth which as he hath promised shall alwaies remaine in the world Before all the Gentiles Hee shewes againe that the bounds of the Church shall no more bee so narrow as they were because the Lord will cause her to replenish the whole world Afterwards he mentions righteousnesse which was fully reuealed at such time as the Lord redeemed his people but Gods righteousnesse did then especially appeare when Christ was manifested vnto the world Not that he concealed it till that time but in regard men attained not
to forget their deliuerance but in regard that the one compared with the other Simile did darken it as the Sunne doth the brightnesse of the starres Let vs remember then that these things are fulfilled in vs as oft as we be regenerated but we are regenerated onely in part Our regeneration onely in part and therefore as yet we cannot attaine the sight of this new heauen and new earth What meruaile is it then if wee sigh and mourne seeing wee haue not yet vtterly put off the old man but many remainders of sinne doe still sticke fast in vs This renument must begin at vs who hold the first ranke for the creatures in regard of our offences grone and are subiect to vanitie as Saint Paul speakes Rom. 8.20 But after vve shall bee perfectly renued heauen and earth shall be renued also and shall recouer their first estate Hence we may gather that which wee haue often mentioned namely that the Prophet hath an eye to the vvhole kingdome of Christ euen vnto the end thereof which for this effects sake is called the day of restauration and refreshing Act. 3.19.21 Vers 18. But bee you glad and reioice for euer in the thing that I shall create for behold I will create Ierusalem as a reioicing and her people as a ioy An exhortatation to reioice added by way of amplificatioÌ„ HEe exhorts the faithfull to reioice with condigne ioy for so excellent a benefit of God And this was added for amplifications sake because men neuer esteeme of the graces of God according to their worth amongst the which this heere mentioned is the chiefe and most excellent for they prize them at a very low rate It is needfull therefore that the faithfull should be rouzed and quickened vp by such exhortations as these to the end they should shew theÌ„selues neither vnthankfull nor forgetfull as also that they should not lightly passe ouer this benefit namely that being redeemed by the hand of Christ they might beare the remembrance thereof in their hearts as the earnest pennie of eternall life This is the cause why Isaiah teacheth that the deliuerance is not acknowledged with such thankfulnesse as is meete vnlesse the faithfull continue on their ioy the whole course of their liues exercising themselues in singing the praises of God Whereas Ierusalem is called gladnesse and the people thereof reioicing it may seeme somewhat harsh at the first blush yet we may thence gather a good exposition namely that in the deliuerance of the Church there shall be such cause of ioy that it shall abolish all matter of sorrow And surely when our miseries themselues doe tend to our saluation wee haue therein no small occasion giuen vs of reioicing Vers 19. And I will reioice in Ierusalem and ioy in my people and the voice of weeping shall be no more heard in her nor the voice of crying THe Prophet expresseth somewhat more then in the former verse A liuely descâ—iption of that gâ—eat loue which â—od beares vs. For in this his meaning is to say that the Lord will not onely giue matter of reioicing but also that himselfe shall bee partaker with them in this ioy For so great is his loue to vs that he takes no lesse pleasure in our prosperitie then if he himselfe inioied the same with vs. By which our faith ought to be much confirmed namely when wee heare that God beares vs such an ardent loue Are we afflicted or scattered He saith that this grieues troubles him Contrariwise doe we florish and prosper He professeth that he takes great pleasure therein According as wee haue seene in Chap. 63.10 that the Spirit of God was vexed when that order which he requires and approues is ouerthrowne and confounded As also in Chap. 62.5 he takes vnto him the person of a bridegroome who findes no other contentment then in his wife Vers 20. There shall bee no more there a childe of yeeres nor an old man that hath not filled his daies for hee that shall bee an hundred yeeres old shall die as a young man but the sinner being an hundred yeeres olde shall bee accursed SOme thinke the difference betweene the Law and the Gospell is heere noted out What blessings belong to them â—hat are in the kingdome of Christ in his and in the rest of the verses following because the Law is as a schoolemaster who held his schollers vnder the first rudiments but the Gospell brings vs to a perfect age Others vnderstand it that there should bee no more any difference of age for wheâ—e eternall life is there needes no dispute about youth or age But thus I expound the Prophets words Be they young or old they shaâ—l come to a perfect age so as they shall euermore be strong euen as in the flower of youth yea they shall bee alwaies lustie and strong for wee wax old and feeble by reason of our sinnes VVhen thou art angry saith Moses Psal 90.9 10. all our daies are gone as a tale that is told The time of our life is threescore yeeres and ten and if they bee of more strength fourscore yeeres yet is their strength but labour and sorrow for it passeth away suddenly Our life passeth like the shadow but in Christ we haue stabilitie and vvee flee away But Christ is come to strengthen vs and to vphold vs in a perfect estate Yet we must distinguish betweene the two members For after he hath said that the Citizens of the Church shall liue long so as none of them shall be taken out of the vvorld till they be full of daies nor till they haue finished their perfect course he therewithall addes they shall be strong euen in age it selfe Now howsoeuer the greater part of the faithfull are hardly able to indure in respect of their weakenesse and that others of them grow feeble before the time yet is this no vaine promise For if Christ did truly and fully raigne in vs it is certaine that his strength would flourish in vs and would fortifie both our bodies and soules Let vs then thanke our owne corruptions that wee are subiect to so many sicknesses The cause of languishing sicknesse and vntimely death in our selues sorrowes to age and other incumbrances Why so Because we will not suffer Christ quietly to raigne in vs. As also for that we haue not so fructified in newnesse of life as vtterly to haue put off the old man From this place also let vs note that corporall and spirituall blessings are onely to bee found in the kingdome of Christ Corporall and spirituall blessings onlie found in Christs Church that is to say in the Church For out of it there is nothing but accursednesse Nothing but accursednesse out of the Church Whence it followes that all such as are out of this kingdome are most miserable And albeit they seeme lustie and strong yet are they nothing in Gods account but rotten and lothsome carions Vers 21.
still rules and raignes in them it must needes be that strifes and dissensions should also haue their full sway there THE LXVI CHAPTER Vers 1. Thus saith the Lord The heauen is my throne and the earth is my footestoole where is that house that yee will build vnto mee And where is that place of my rest THis sermon is different from the former In the first foure verses he directs his speech to the hypocrites For the Prophet inueighs here vehemētly against the Iewes who being puffed vp with a vaine confidence of their sacrifices and of the Temple were iocund and merrie and vnder this pretence pleased themselues in their sinnes But he shewes that this securitie of theirs was not onely vaine and foolish but execrable and diuellish Why so Because such as indeuour to serue God and to appease him with outward ceremonies doe grosly flout him to his face He therefore reprocheth them that they went about to forge vnto themselues an Idol in stead of God when they fixed him thus to his Temple Afterwards he discourseth of the Churches renuing and of the spreading thereof thorowout the whole world Besides minding to gall such to the quicke as serued God by halues and in hypocrisie hee begins at the description of his nature For in assigning vnto God the heauens for his dwelling place his meaning is to say that his Maiestie fils all things and is present euery where neither can he be shut vp nor circumscribed within any place whatsoeuer so far is it off that they can include him within the Temple The Scriptures often affirme that God is in heauen not that he should be shut vp there but to raise vp our mindes farre aboue the world lest wee should imagin ought of him that were cōtemptible or earthly for the onely aspect of the heauens ought to raise vp our mindes higher and to rauish vs into an admiration And yet he testifies in infinit places that hee is present vvith vs that his power is manifested euery where to the end wee should not thinke it to bee inclosed within the heauens It seemes this was no hard matter to bee beleeued and that all then confessed as much For who among them was ignorant that Gods Maiestie filled both heauen and earth Thus they might obiect Obiect then who goes about to plucke God out of heauen Therefore Isaiah thou art angry and inueighest against vs without cause Neither is it to be doubted but the people insolently reiected this doctrine of the Prophet and were sharply incensed against him a◠if hee had offered them great wrong But the answer Ans was readie namely that whilest they indeuored to pacifie God according to their owne fantasies they did as much as in them lay thereby forge an Idoll quite contrarie to his Maiestie These superstitious ones trusted in their bare naked ceremonies thinking they had quit themselues wondrous well if they had been once at the Temple and offered vp their praiers and sacrifices there The Prophet shewes that we must not measure Gods Maiestie by such an elle as also that whatsoeuer wee offer him without the puritie of the heart is nothing else but vanitie Whatsoeuer is offered to God without the puritie of the heart meere vanitie For seeing by Gods dwelling in the heauens it is euident that he is of a spirituall nature if his seruice bee not answerable thereunto it must needes bee corrupt and wicked Vnder the word house he comprehends all the ceremonies wherein they thought Gods seruice consisted And for as much as they iudged of God and of his seruice according to the outward face of the Temple the Prophet shewes that it was vnworthy the Maiestie of so great a Lord to fix him to a visible and perishable building He disputes not here simply about the essence of God but therewithall of his true worshippe shewing that it is spirituall that so it may be answerable to Gods nature Gods worship must be answerable to Gods nature who is a Spirit Iohn 4.24 For if men did seriously consider what God is then would they not forge vnto themselues so many bastard kindes of religion neither would they measure his infinit greatnesse according to their shallow capacities This common and known sentence therefore hath more weight and efficacie in it then if the Prophet had spoken vnto them of some new matter For thus he shewes that they were so sottish and senslesse that they were ignorant of that which was familiarly knowne to the simplest idiot As also that they rather resembled beasts then men in imagining that God was set or should repose himselfe in the Temple By way of contempt then he askes vvhere is this place For it is not fit that God should dwell vpō earth or be shut vp as within a prison The Temple also was built vpon a little hill which little space was vnable to comprehend Gods glory 1. King 8.27 Obiect That place of my rest And yet the Lord had said of the Temple in Ps 132.8 Behold this is my rest heere will I dwell for I haue a delight therein And in 2. Chron. 6.41 Arise O Lord and enter into thy rest Moreouer wee haue seene before in Chap. 11.10 that Gods rest in the Temple should be glorious In a word the very name of the Temple was honourable Why then doth the Prophet now reiect it I answere Ans that the Temple is called Gods rest because hee there shewed testimonies of his presence For he had chosen this place to be called vpon therein in which also he manifested euident signes of his power might But hee caused it not to bee built that men should therefore beleeue touching his Maiestie whatsoeuer seemed good in their eies but rather that being admonished of Gods presence by the visible ceremonies they might from thence lift vp their hearts into heauen acknowledging the Lord to be greater and more excellent then all the world And yet men being of their owne natures inclined to superstitions the meanes which were giuen the Iewes for their helpe prooued lets and hinderances vnto them by their owne fault So farre were they off then from mounting vp to heauen by them through faith that they kept their mindes groueling heere below and made themselues beleeue that God was bound and tied vnto them for which cause they serued him by halfes yea they toied with him at their pleasure Saint Stephen S. Stephen alleadgeth this place to verie good purpose in Act. 7.48 And the Apostle Paul Saint Paul closly applies it to the sense that we haue touched Act. 17.24 For both of them shew that such grosly deceiue themselues who bring carnall rites vnto God as if his seruice and true religion consisted therein as also those who wickedly deface his glory by setting vp Idols and Images For Saint Stephen directs his speech to the Iewes who being fixed to the shadowes of the Law neglected true godlinesse And Saint Paul speaking to
different from those of that time But it was requisit that the Prophets should borrow similitudes from things then commonly in vse as we haue often said Vnder the Law they offered brute beasts but the Apostles and other Priests of Christ haue sacrificed reasonable men and haue offered them liuing sacrifices by the preaching of the Gospell Rom. 15 16. Rom. 15.16 The Apostle testifies that hee performed this office by offering vp the Gentiles through the sword of the Gospell that they might be an acceptable oblation vnto God sanctified by the holy Ghost It is no legall Priesthood then nor like to that of the Papists which b◠〈…〉 â—â—â—ching the offering vp of Christ But it is the Gospell by which men are mortified that being renued by the holy spirit they may be offered vp vnto God Besides euery one offers vp himselfe in vowing and dedicating themselues to Gods seruice and in yeelding him sincere obedience which is that reasonable seruice whereof S. Paul speakes in Rom. 12.1 Thus the end of our vocation is here set before vs The end of our vocation namely that all filthinesses being purged away and being dead to our selues we may in the next place learne to loue and follow holinesse Some seeke out allegories vpon these words charets and horses and they thinke the Prophet hath vsed the verb shall bring in regard the Gospel neither constraines nor terrifies men Obiect but rather allures them sweetlie so as they come willingly vnto God and hasten vnto him with ioyfull and glad hearts But I willingly expound this place without such curiositie for in regard this scruple might come in the minds of many How is it possible for strangers so farre remote to come vnto vs Ans He answers that horses charets and litters should not be wanting vnto them For the Lord hath many meanes at hand to furnish his seruants withall and to bring them to his purposed end Furthermore I denie not but the Gospell may be called a chariot in regard it brings vs to the hope of eternall life but yet me thinkes the Prophet meant simplie to say That no impediment should be able to withhold the Lord from gathering in his Church Also that he shall haue meanes readie that not one of the elect which hee was pleased to cal shuld faint in the mid way Vers 21. And I will take of them for Priests and for Leuits saith the Lord. THe Prophet amplifies that which he hath alreadie said touching this extraordinary grace of God He hath already shewed that the Church of God should be gathered out of all nations so as in despite of all impediments and difficulties that might be opposed yet the nations farre off shuld be brought to the holy mountaine Now he passeth on further and teacheth that the Gentiles should be aduanced to a soueraigne degree of honour besides their adoption It was much that they had attained vnto alreadie to wit that prophane people should be receiued in among the holy people but now behold here a thing more admirable to see them exalted into so supreme a degree of dignitie Hence we may perceiue that the Priesthood vnder Christ differs much from that which was vnder the Law For vnder it only one tribe was admitted to offer sacrifices Exod. 28.1 The Gentiles were reiected as vncleane Great difference betweene the Priesthood vnder Christ and that vnder the law neither durst they once enter into the Temple so farre was it off that they might bee permitted to be Priests But now all are indifferently receiued Some expound this place generally That the Gentiles shall be Priests that is to say shall offer themselues to God for so the scriptures in many places calles all by the name of a royall Priesthood Exod. 19.6 1. Pet. 2.9 Reu. 1.6 and 5.10 Yet it seemes hee should especially note out the Ministers and teachers here whom God should chose out from among the Gentiles and ordaine them to execute that noble and excellent office namely to preach the Gospell As for example Luke Timothie and the rest who offered vnto God by the Gospell spirituall sacrifices Vers 22. For as the new heauens and the new earth which I will make shall remaine before mee saith the Lord so shall your seed and your name continue HEere hee promiseth that the Church shal be so restored that it shall indure for euer for many might feare that she would be laid waste the second time Her estate then shall be perpetuall after God shall haue once againe restored her for which cause he mentions two excellent benefits to wit restauration and eternitie When hee speakes of the new heauens and new earth hee hath respect vnto Christs kingdome by whom all things are renued as the Apostle shewes in Heb. 8.8.13 Now this renumeÌ„t hath this end namely that the church might continue alwaies in her happy and florishing estate for that which is old tends to ruine but things which are new made and renued are to last long God had promised that as long as the Sun and Moone should remaine in the heauens The promise recorded in Psal 89.36.37 really confirmed by Christ they should be witnesses of the eternall succession of Dauids posteritie which should neuer faile Psal 89.36 37. But in respect that by the disloyaltie and vnthankfulnessâ— of this people which came betweene there was some interruption the restauration wrought by Christ hath really confirmed this prophesie Jsaiah therfore rightly affirmes that their sonnes and their sonnes sonnes should succeed And as God hath established the world that it should neuer perish so shall the succession of the Church be perpetuall that it shall endure from age to age To what this renument ought chiâ—fly to be referred In a word he explanes that which he had said before touching the renuing of the world lest any man should thinke he referres this to tres beasts or to the course of the starres for it ought rather to be applied to the renument of the inward man The ancient fathers haue missed the marke whilest they imagined that these things appertained precisely to the last iudgement and haue neither weighed the scope of the text nor the Apostles authoritie And yet I denie not but we may extend these things to the last day because we cannot expect the perfect restauration of all things vntill Christ vvho is the life of the vvorld shall appearâ— But we must begin higher namely at this deuerance by which Christ regenerates his that they may bee new creatures as it is in 2. Cor. 7.1 Vers 23. And from moneth to moneth and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. THe Prophet shewes againe what difference there should bee betweene Gods spirituall worshippe such as it should be vnder the kingdome of Christ and the carnall which was vnder the Law Euery moneth in the new Moone they sacrificed then there were Sabbaths and other feasts and solemne daies appointed which
deuotions 65. 3 The diuell serues to Gods glory 2. 19 Difference betweene Dauids kingdome Christs 2. 4 Difference betweene him that feares God and him that feares him not 5. 20 Difference betweene God and men 1. 15. 18. 30. 30. and 31. 3. 40. 30. 48. 12. 55. 8. 57. 15. 59. 12. 60. 22. Difference betweene the elect and reprobate 5. 19 Difference betweene God and Idols 21. 9. and 37. 18. 40. 18. 28. 41. 21 22. 42. 8 9. 43. 9. 44. 7. 46. 3. 48. 12. 64. 3. Difference betweene true and false worshippers 29. 13 Difference betweene a true seruant of God and a false 22. 20 Difference that is among men proceeds from Gods vengeance 19. 2 Difference betweene the affliction of the elect and reprobate 12. 3 God will be the defender of his discipline perpetually 49. 10 Dimon a flood of Moab 15. 9 A right order of discipline described 49. 16 Distrust of the Iewes 30. 1. 49. 14 Distrust naturally in men 8. 7. 43. 5 Docilitie a gift of God 30. 21. 32. 2. 42. 4. 43 8 Docilitie how necessary in the faithfull 48. 17. and 50. 10 Docilitie proceedes from vnderstanding 41. 22 Doctrine of Gods word most necessarie 3. 4 Doctrine onely makes the sacraments 20. 2 A generall doctrine drawne from a particular 54. 8 Particular doctine necessarie 1. 17 Doctrine of the Prophets indures euer 37. 2. Doctrines false refuted by Gods word onely 11. 4 Doctrine Gods scepter 2. 4 Domitian and his crueltie 59. 7 Diuersitie of gifts the ornament of the Church 54. 13 Drunkennes spirituall 19. 14 Drunkennes detestable in Ministers 56. 12 Dumbe dogges 56. 10 Drunkennes condemned 5. 11. 22. 22. 13. 24. 9. and 28. 1. 56. 12. Dutie of the faithfull 43. 10 Dutie of Pastors 6. 9 10. 8. 16. 18 Ruine of Duma foretold 21 Dumeans and their originall 21. 10 E EAre what the opening thereof signifies 50. 5 Earth taken for such Countries as were knowne to the Iewes by traffique 24. 1. 17 Earth taken for her inhabitants 66. 8 New earth what 66. 22 Fruitfulnesse of the earth proceeds from Gods blessing 1. 19. and 35. 1. The earth barren by Gods curse 5. 10. 15. 6. nd 24. 5 6. 32. 13. The word Earth put for all the world 65. 16 Earth couered or discouered what 33. 1 Why the earth sustaines vs not 24. 5 Earth taken for any Country 66. 8 Those of the East abounded in ceremonies 58. 5 The signes of their sorrow 41. 4. and 43. 27. 51. 1. and 65. 7. Egyptians grosse Idolaters 19. 1. 3 Punished for their pride 19. 4. 2 Egypt abounding in Cities 19. 8 Would bee esteemed the storehouse of all liberall sciences 19. 3. 1 Deliuered by Christ 19. 19 How it was giuen in ransome for the Churches deliuerance 43. 3 Per perdition 19. 1 Egyptians swollen with a false opinion of wisdome proudly despised all nations besides as Barbarians 19. 3. 16. 1 More effeminate then other nations 19. 16 In what time they had truce with the Assyrians 19. 23 And in continuall warre with them ibid. In what sense their senslesnesse is attributed to God 19. 14 Their pride 19 15 Ther conuersion 19. 19. 21 Elam taken for the Country of Persia 21. 2 Gods election free and vnchangeable 14. 1. and 44. 1. and 66. 18. Gods free election the beginning of our saluation 45. 4 Election depends vpon Gods promise 41. 8 The end of our election 41. 10. 43. 10. 21 Elect taken for excellent 4. 21 Elect onely beleeue 8. 18. 53. 1. 54. 13 Elect onely escape Gods wrath 66. 19 Elect onely inioy the redemption purchased by Christ 59. 20 Elect onely saued 66. 19 Elect cannot perish 8. 18 Difference betwâ—ene the elect and reprobate 2. 10. and 3. 10. and 4. 3. and 5. 20. and 7. 2. 4. and 8. 12. and 10. 15. 18. and 12. 1 2. and 13. 3. 5. 9. 19. 14. 1. 5. 20. 29. and 16. 6. and 19. 22. and 21. 11. 12. 17. and 25. 10. and 26. 10. 16. 19. and 27. 4. 7. and 28. 15. and 29. 13. 17. and 30. 26. 28. 32. and 32. 17. and 33. 6. 14. and 35. 4. 10. and 39. 8. and 40. 30. and 41. 22. and 42. 17. and 43. 1. 2. 21. and 45. 2. and 48. 10. and 51. 8. 17. 23. and 54. 7. 13. and 55. 6. and 26. 5. and 57. 2. 20. and 59. 12. 13. 20. and 60. 2. 6. 19. 21. and 63. 5. 19. and 64. 3. 11. and 65. 8. 10. 13. 14. and 66. 2. 5. 12. 16. 19. God sometimes spares the wicked for the elects sake 65. 8 Eliakim of the blood royall 22. 24 Put in Shebnaes place 22. 20 In what sense he is said to be called of God ibid. Enemies domesticall 24. 16. and 36. 3. and 66. 5. Enemies of two sorts 41. 12 Brethren enemies 66. 5 Enuie the welspring of dissensions 11. 13 Epicures and their language 39. 8 Epha a measure of dry things 5. 10 Ephraim taken for all Israel 17. 3 For the ten Tribes 28. 1 An ancient error must not bee receiued as a law 65. 7 Efficacie of error giuen to seducers to deceiue the world 19. 14 Two parts of equitie 58. 7 Esau and his repentance 26. 11 Eunuch who 56. 3 Obstinacie of Europ 9. 10 Excesse in apparell taxed 3. 16 We must not be led by ill examples 2. 6 Execrations must be auoided 5. 9. and 14. 24 Exorcismes condemned 19. 12 Expositions forced and wrested to bee auoided 48. 16 How we are said to sinne before Gods eies 65. 12 Womens wandring eies 3. 16 Isaiah saw God with his eies 6. 5 Wee must not follow that in Gods seruice which seemes best in our eies 65. 12 Few whilest they labour fix their eies vpon Gods blessing 65. 23 F FAble of the Papists touching the oxe and the asse 1. 3 A fable of the ancients touching the cities of Egypt 19. 18 Faith True faith what 43. 10 Not common to all 53. 1 It must not be separate from the word 55. 3 The mother of praier 1. 15. and 33. 2 It consists in certaintie and sound knowledge 52. 15 It hath need of confirmation 37. 2. 21 It makes vs partakers of all Christs benefits 11. 2 It begins at obedience 41. 22 It goes before confession 43. 10. Implicit faith of Papists 43. 10. and 52. 15. and 54. 13 The nature of faith 55. 3. and 64. 3 Propertie of faith 64. 4 Preparation of faith 43. 10 Triall of faith 33. 2 Power of faith how great 43. 14 The vnitie of faith must be held 12. 6 Difference betweene faith and a bare knowledge 45. 24 Difference betweene faith and experience 60. 6 Those that are destitute of faith no members of Christ 65. 21 The principall fruit of faith 65. â—4 Faithfull All the faithfull are friends of God 41. 8 Why called trees of righteousnesse 61.
himselfe nor to clime vp thereunto of his owne head And concerning those who are exalted vnto high degree and dignitie they ought to carry themselues humbly and modestlie not feinedly but with such meekenesse of spirit as if they were not exalted at all Besides we may sufficientlie see wherefore the Prophet accuseth this tyrant of Babylon particularly of such outrage and also what the scope is to which these figuratiue speeches do aime the rather by those that follow to wit that he desired to mount into the mountaine of the testimonie and by such pride to make himselfe equall with God For howsoeuer he made these discourses after the ordinarie maner of men that he was able to conquer the Iewes yet because he despised the helpe of God vnder which they shrowded themselues as he had often heard tell it was as much as if he had conspired to ouerthrow the heauens Now in stead of the mount of Zion he puts the sides of the north which description is also conteined in the 48. Psalme The mountaine of Zion in the sides of the north is the citie of the great King He called it before the mountaine of the testimonie which title is drawne from the verbe Iaad which signifies to vnite to agree and make peace And therefore Moed signifies peace couenant and day prefixed Lastly it may be referred to time place and persons But I had rather take it heere for couenant or agreement For the Lord speaking of the Tabernacle of the couenant in Exodus saith I will there make appointment with you Exod. 25.21.22.29.42 We must not thinke then that he speakes heere of an assemblie of men as when the profane meete in fayres or in their feast dayes but that the Lord meant there to shew a signe of his presence and to ratifie his couenant which we ought diligentlie to obserue because this condemnes the sacriledge of this wicked king who rather fought against y◠very heauens then against an earthly place Vers 14. I will ascend aboue the height of the cloudes and will be like the most high A Man would maruell that the Prophet doth thus accuse the king of Babylon as if he would be check-mate with God seeing that as wee haue said such a thought could not once enter into any mans heart but that he must needs quake and tremble for feare For euen as there is in vs some seed of religion by nature so also are we constreined in despite of our teeth to beare some reuerence to this diuinitie which we thinke to be the most excellent aboue all things And there is no man so senselesse that would imagin to cast God out of his throne because we are all taught by nature rather to honor and worship God And therefore howsoeuer the heathens knew him not yet notwithstanding they worshipped their Idols Thus we may imagin it was not likelie that the king of Babylon meant to driue God our of heauen and to reigne there himselfe Yet doth not the Prophet accuse him without cause for although the vngodlie resolue not to reigne in Gods stead yet notwithstanding they fight against him whē they exalt themselues more then they ought hereby attributing that to themselues which is proper vnto him which is as much in effect as if they meant to pluck him out of his seate And what did satan else when he deceiued the first man You saith he shall be as gods Gen. 3.5 Therefore all such as dare attribute more to themselues then God permits do lift vp themselues no otherwise then if they meant to proclaime open warre against him for where pride gets the masterie Where pride gets the masterie there the contempt of God must needs follow there of necessitie must be the contempt of God And thus also we may note that which we haue touched before to wit that this tyrant bent himselfe of set purpose against God as it were in rushing himselfe against the Church which is his holy heritage Seeing then that he violated the heauenlie Sanctuarie this ought not to seeme any excessiue maner of speech vnto vs. Now from hence we obserue a doctrine full of consolation for wee are taught that the wicked doe arme themselues euen against God The wicked arme themselues against God is often as they set themselues against his Church as oft as they set themselues against his Church This king heere is not accused for lifting himselfe aboue the Angels but for indeuoring to ouerwhelme the Church of God Now the seruice of God at this day is not shut vp in any certain place but is spread thorowout the whole world In what part soeuer then the name of God is called vpon if there any tyrant do purpose or practise the destruction of the faithfull let vs know that such a one sets not himselfe so much against men as against God who will not long indure the proud so to make warre vpon him We shall finde the like example hereafter in Senacherib of whom the Prophet saith that in threatning and offring violence to Zion Chap. 36.18.19.20 37.4.6.17 he did it to God himselfe Let vs therefore be assured that we are so vnder the protection of God that whosoeuer doth vs wrong shal haue God for his enemie He that hurts you saith the Lord hurts the apple of mine eye He that wrongs any member of Christ may assure himselfe to haue God for his enemie Zach. 2.8 He also testifieth that he dwels in the midst of the Church Psal 46.5 so as none can assaile it but he must beare the first brunt He will then surely take vengeance of all the wrongs which the Church indures although he suffer it to be afflicted for a time Vers 15. But thou shalt be brought downe to the graue to the sides of the pit HE hath heretofore shewed how it was the King of Babel that enterprised to set his seate aboue the cloudes And now he opposeth an euent quite contrarie to wit the sides of the pit or caue that is to say some corner of the sepulchre into which he should be cast For he said before that this tyrant would ascend aboue the mountaine of Zion in the sides of the north because the place on this side was high aboue the rest Now he takes this word sides in a contrarie sense as if he should say that he shall be put in the most contemptible place of the pit or sepulchre euen as when a man thrusts one into some darke or by-corner For if so be a sepulchre be large and spatious they desire to lay the honorablest personage in the midst of it but he saith that this fellow shall be cast into some hole or into the sides that shall be left emptie See how the Lord scornes the pride of the wicked from an high so as when they shall haue deuoured all by their couetousnes and pierced the cloudes the heauens with their pride yet will he expose them to derision at the
length hauing ouerturned all their enterprises eueÌ„ in lesse then the twinkling of an eye Vers 16. They that see thee shall looke vpon thee and consider thee saying Is this the man that made the earth to tremble and that did shake the kingdomes THe Prophet scornes this wicked king againe in the person of the dead and yet this may also be vnderstood of the liuing but it is better to referre this whole speech to the dead vnlesse we had rather vnderstand it of the sepulchre which is almost all one in effect Now we are wont to stretch forth our neck and to stand vpon the tipto when any admirable or rare thing is presented to our view So in regard it was a thing almost incredible that this king furnished with so great power should be dead the Prophet saith that all haue cast their eyes vpon him to behold him diligentlie as if they could hardly beleeue that to be true which they saw euidentlie before them They aske in the first place whether it be possible that he which made the world to tremble with his looke only could be so suddenlie easilie brought low Next the Prophet shewes how all his wicked desires and enterprises are ouerthrowne as also that tyrants with their crueltie are like to cloudes which poure downe water or haile on a sudden as though they meant to destroy the whole world but they are scattered and gone in an instant And this similitude that same good old father Athanasius vsed See Martin Luther vpon the Psalme â—f degrees fol. 33. when some threatned him with the furie of Iulian. Now the Prophet shewes that this change came from the hand of God who by his only will can ouerthrow the whole world Vers 17. Hee made the world as a wildernesse and destroyed the Cities thereof and opened not the house of his prisoners IN this verse he expresseth the crueltie and in humanitie of this Tyrant namely that he brought the world to a wildernesse rased the Cities deliuered not his prisoners Those who haue obtained victorie haue been accustomed sometimes to release their prisoners that they might win their hearts by gentlenesse Tyrants had rather be feared then loued but Tyrants had rather bee feared then loued because they perswade themselues that the onely safe way to raigne is to make themselues feared of all through a brutish cruelty We need not wonder then at their so miserable and wofull an end for it cannot bee but God must render them like for like after hee hath corrected his Church by their crueltie shewing no more mercy to them then they did to others Thus then he shewes how miserable Tyrants are in regard they haue both God and men their enemies Vers 18. All the Kings of the Nations euen they all sleepe in glorie euerie one in his owne house 19. But thou art cast out of the graue like an abominable branch like the rayment of those that are slaine and thrust thorow with a sword which goe downe to the stones of the pit as a carkase troden vnder feete HEe opposeth the King of Babylon against other Kings to shew that hee shall be more wretched after his death then they all And thus he amplifies the iudgement of God who should execute vengeance vpon the cruelties done to his Church by comparison This place is the cause why I dare not restraine that which Isaiah speakes heere of the King of Babylon to the onely person of Nebuchadnezzer because we finde not by histories that hee was depriued of buriall Although the Iewes tell how Euil-merodath commanded hee should be taken out of his sepulchre because the great Lords of his kingdome durst not doe him homage till they were certaine of the death of his father But S. Ierome howsoeuer hee be credulous enough in other things yet holds this as a fable He speakes not then of one man particularly 2. Thes 2. but of the whole Kingdome euen as when the Scripture speakes of Antichrist it comprehends the estate of all the Popes And therefore he scornes the pride of all Tyrants vnder the person of one testifying what their issue shall be to wit that they shall fall into such miserie that not so much as a small handfull of dust shall be giuen them for their burial howsoeuer in times past they were like insatiable gulfes whom all the wealth in the world was not able to satisfie Those which haue scarse one foot of land haue notwithstanding the honour of buriall and this was esteemed sacred and inuiolable aboue all things among the Patriarks for it was a great dishonour to be depriued of this priuiledge Yet he shewes that the Kings of Babylon should receiue such an opprobie that being cast out of the sepulchre of their fathers they should be a spectacle of disdaine vnto all Quest But some may aske whether it were so great a matter in Gods sight to bee buried with a mans predecessors that it should be esteemed as a punishment and curse to be depriued of it I answere Ans he speakes not of the sepulchre here as of a thing necessarie to saluation and yet that it was reputed a great shame for this Tyrant to want buriall First of all then let vs consider why buriall was so esteemed among all Nations Doubtlesse this came from the Patriarks whose bodies the Lord commanded to bee buried in hope of the last resurrection The carkases of beasts are cast out The reason why we are buried and beasts are not because they are ordained to none other end but to turne to rottennesse but our bodies are couered with earth that being laid vp therein they may wait for the last day at which time they shall be raised vp to inioy the soule in an eternall and blessed life Whereas diuers superstitions are crept in touching the buriall of the dead it is certaine that Satan hath brought this to passe by his subtletie who is wont to corrupt and peruent all things which yet in their owne nature are good and profitable for he hath forged infinite waies whereby to bewitch men But concerning the Iewes we are not to meruaile if they had many ceremonies in this behalfe neither ought wee to condemne them for it for they had not so cleere and manifest a reuelation of the resurrection because Christ was not yet reuealed But the matter is farre otherwise now seeing we behold our resurrection in Iesus Christ appâ—rently and the vaile being taken away wee now see the promises as in the sunshine which were obscure to the Iewes If at this day then any would bring in and reuiue the ancient ceremonies such a one should suppresse the light and doe great wrong vnto Iesus Christ for they indeuour to put a vaile before him who hath discouered himselfe vnto vs with open face Notwithstanding it is not vnprofitable to regard the interring of the corps Buriall of the dead ought to be retained but superstitious customes therin to be reiected The
to florish with new frutefulnes Neither do I doubt but he alludes to that sentence of Dauid Send forth thy Spirit and they shall be created and thou wilt renew the face of the earth Psal 104.30 Now in regard that he also sets before them this signe as a token that God was reconciled vnto them he therewithall aduertiseth them that the restauration of the Church flowes only from his free grace who can abolish barrennes as soone as it pleaseth him in his fauor to distill some sweet dewes from aboue yea that he can do it in an instant because at the first he created all things of nothing as if they had been before The expositors doe diuerslie translate the latter part of this verse where he compares the desert to Carmell but as I haue shewed in the 29. Chapter vers 17. where there is the like phrase of speech it seemes to me that the Prophet simplie sets forth the effect of this restauration to wit that the abundance of all things shall testifie that God is indeed appeased towards his people For the places which were deserts before should be as Carmell which was a fat frutefull soile whence also it tooke his name Carmell also shall be as a desert that is to say so frutefull that if it be compared as it is now with that which it shal be one day it may well be called a desert for it is an amplification of the extraordinarie frutefulnes of it as if he should say The fields which now are laid fallow and beare nothing shall bring forth frutes and those which are tilled and are by nature apt to yeeld increase shall wax so frutefull that the abundance which is now vpon them is but barrennes in comparison of that which shall be hereafter As if we should compare the grounds of Sauoy with those of Sicilia or Calabria we would say that it were but a desert In a word he signifies that there shall be an incomparable frutefulnes which the faithfull shall enioy after they be reconciled vnto God and all because they may vnderstand what loue he beares them by lading them with so many benefits Now Isaiah so prophesieth here of Hezekias his kingdome that therewithall he referres all things to the kingdome of Christ as to the end and full accomplishment thereof Come we once to Christ then must we expound all these things spirituallie The second extent that so we may know we are renewed as soone as the Lord sends downe his spirit from aboue into our hearts of barren ground to make them frutefull For till we be inspired from aboue by this holy Spirit we are rightlie compared to deserts and parched grounds seeing we bring forth nothing but thornes and bushes and are vnfit naturallie to bring forth any good fruite Those therefore which in times past were fruitlesse being now regenerated by the Spirit of God shall begin in some measure to bring forth fruite vnto him and those who before had some outward shew of goodnes shall become so frutefull after they be thus regenerated by the holy Ghost that comparing the one estate with the other the first will be iudged but as a desert in respect of the latter for all the goodly works that men do before Christ hath regenerated them are but so many glorious sinnes Therefore when wee see the Church oppressed euen vnto death and that her condition seemes very lamentable let vs lift vp our eies to heauen and depend whollie vpon these promises Vers 16. And Iudgement shall dwell in the desart and Iustice shall remaine in the frutefull field THe Prophet heere teacheth wherein the true glorie of the Church consists Wherein the true glory of the Church consists to wit when Iustice and Iudgement gets the vpper hand for men are not to resemble beasts in seeking only after the abundance of earthlie and transitorie things By this it appeares sufficientlie that the Iewes were not held by the doctrine of the law in the hope of temporarie benefits only as some fantasticall spirits affirme but they were by it commanded to rest in that which was the principall to wit that Iustice and Iudgement should florish amongst them neither is it to be doubted but they knew well enough that true felicitie consisted therein We are therefore first of all to seeke the kingdome of God and the righteousnes thereof and not to place our ioy and happines in the abundance of wheat and wine as hogges that feede in the trough For as Zacharie sings in Luk. 1.75 The end of our deliuerance from sinne and Satan and of all the blessings we receiue from God is that we should serue him in holines and in righteousnes all the dayes of our life By Iustice and Iudgement then he vnderstands all vprightnes as we haue often shewed before See vers 1. Which albeit they properlie concerne the equitie which we ought to vse one towards another notwithstanding because it is vsuall in the Scriptures by the duties of the second table to vnderstand the obseruation of the whole law the Prophet here vnder a part comprehends religion and the true seruice of God But the Prophets are wont especiallie to mention the duties of loue and those things that concerne the second table because we chieflie manifest vnto men thereby what affection and loue wee beare vnto God Now where he saith that Iustice and Iudgement shall also dwell in the desert as well as in the plowed fields it so much the better appeares that such plentie of blessings was promised that the beholding therof should put men in minde of that great increase which they had seene in the fields before was but barrennes now in respect thereof Vers 17. And the worke of Iustice shall be peace euen the * Or effect worke of Iustice and quietnes and assurance for euer EVen now he enuaied against that peace in which the Iewes were lulled asleepe See verse 9.10.11 But heere he promiseth a peace contrarie to that which shall be a testimonie of Gods loue towards them who will keepe them faithfullie after he hath receiued them into his fauour The close opposition betweene that brutish peace which the wicked thought they had gotten when they committed all sorts of wickednes whilest they lay snorting therein also without repentance and this peace which the children of God enioy by a godly and iust life is here to be noted For Isaiah stirres vs vp to couet after this latter and teacheth vs to be assured that those with whom God is appeased shal enioy a peace that is blessed and happie in deed Thus he sets integritie before them for the obiect of their desires They that would enioy an happie peace must labour after an innocent life that so they may attaine that peace which passeth vnderstanding for there is no better meanes to liue such a peaceable life as is free from anoyance then in absteining from euill and doing of good as S. Peter testifieth in