confirmation is added indeed by the works but we must not begin at them For thus stands the difference betweene the elect and the reprobate the elect rest simplie vpon the word of God and yet in the meane while despise it not but the wicked despise his word though he should speake a thousand times and are importunate vpon him still to see his works and when iudgement is threatned they aske where is it and thus they can not indure that one should mention it vnto them vnlesse it doe by and by appeare by effects Where there is so litle moderation it followes that there is no faith but rather a rebellious obstinacie which turnes a man out of the way and estrangeth him more and more from God Vers 20. Woe vnto them that speake good of euill and euill of good which put darkenes for light and light for darkenes that put bitter for sweet and sweet for sowre ALthough many restraine this sentence to Iudges yet if we obserue the words a little more narowly it shall be easie to gather from the whole context that this is a generall sentence For hauing before cried out against those who could not endure any admonitions he still goes on with the same reprehension Now it appeares that such kind of people haue alwayes some pretence or other wherewithall to deceiue themselues And therefore they neuer cease to make replies as oft as their vices are set before them but he expresly reproues the shamelesse impudencie of those who of set purpose endeuored to ouerthrow all difference betweene good and euill And the letter Lamed placed before these two words euill and good shewes the sence to be thus namely those that make euill of good and of good euill that is to say who by craftinesse full of vanitie couer excuse and disguise wicked matters minding by their subtilties to change the nature of euery thing but on the contrary by lyes and slanders they ouerthrow that which is good For whosoeuer hath the feare of God he is withheld by conscience and shamefastnes from excusing his sinnes or enterprising to condemne that which is iust and right But they who are voyd of this feare are also impudent to commend vices and make no bones of it at all to condemne vertues the which in whomsoeuer it be is an euident signe of desperate wickednes We may also applie this sentence to diuers particulars For if priuate persons are here accursed when they say euill is good and good euill much more is it true of those who are aduanced into high place and haue publike office whose dutie is to vphold and maintaine all that is lawfull and right But hee rebukes all such in generall who flatter themselues in euill doing and for hatred which they beare to vertue condemne that which is done vprightly yea who to couer their filthines vse cauilling shifts and become altogether obdurate in themselues The Prophet saith that such folke do all one as if they should turne light into darknes and sweete into sower For thus they shew themselues to be possessed with a diabolicall rage when they so mingle and confound all principles of nature Vers 21. Woe vnto them that are wise in their owne eies and prudent in their owne sight HE goes on still in rebuking such as could not bee reclaimed by any perswasion whatsoeuer who shut the gate against all good counsell and holy admonitions which are made vnto them Lastly he pronounceth a woe against all desperate contemners who oppose and set the lusts of their flesh or the peruerse confidence of their owne wisedome against God his doctrine and admonitions And not onely reprooues those which are so puffed vp with a false opinion of their wit that they are ashamed to learne of others but he also condemnes all such in generall who being wise in their owne conseit refuse to heare God speaking and to obey his holie counsels This vice hath been too common in all times and is to be seene at this day in many who although they make conscience to reiect all the doctrine of godlines openly yet are so farre off from any true teachablenes and obedience that they proudly reiect whatsoeuer likes them not They grant there ought to be some bridle to hold them in but on the otherside arrogancie so blinds them that they quickly murmure against God when he shewes them but the way wherein they should walke And not content with that but with furious indignation gnash their teeth when any reprooueth that which they doe For where shall we finde that man who renouncing all his owne reason will bee readie to learne from God his mouth onely Now there is not a more dangerous pestilence then this lying shew of wisedome seeing teachablenes is the beginning of godlines when renouncing our owne wisedome we goe thither where God calles vs. But this false perswasion is not condemned onely for that it makes men disobedient to God and so causeth their ruine but also because it is intollerable in it selfe 1. Cor. 3.18 For we must become fooles if we will be the disciples of God It is also certaine that wheresoeuer this modestie and humilitie beares not sway by meanes whereof men do voluntarily yeeld their obedience there reignes a furious rebellion In their owne eies is as much as when we say in our French tongue In their owne opinion or conceit Vers 22. Woe be to them which are mightie to drinke wine and to them that are strong to powre in strong drinke Now the Prophet reprooues another vice to wit drunkennes and intemperancie of life whereof he had spoken before And thus it is very likely this chapter was gathered out of diuers sermons and that the heads of them are summarily touched onely For in regard the Prophet saw no repētance he was cōstrained to repeate beat into their minds one and the same thing often He returnes then to the same reprehensions which he had touched before and preacheth againe against drunkennesse excesse couetousnesse and other corruptions Whence we may gather that when admonitions profit nothing we ought to vse the greater vehemencie against the stubberne and vnteachable Neither truelie are we to feare lest this importunitie should be wearisome but often to repeate the reprehensions till they bow vnder them or else till they shew an incurable malice He taunteth them pleasantly telling them that they are lustie and strong to drinke because they spend and consume their strength in fighting with the pot and glasse But what a brutishnes is this for a man being of a good constitution of body to make shew of his strength in drinking excessiuely Also because the figure Synecdoche is vsed of the Prophets in all the Scripture he takes the speciall for the generall as if he should say Woe to drunkennesse woe to intemperance c. But hee hath of purpose set forth that which was the most shamefull that so hee might make this vice generally abhorred and detested For there
stopped their eyes So that which the Prophet attributes heere to doctrine that the Apostle attributes to the wicked affection of this people who were the cause of their owne blinding Act. 28. Ioh. 12.41 S. Paul brings in the holy Ghost speaking in this place S. Iohn saith that Isaiah spake thus of Christ after he saw his glorie Whence it appeeres as we haue said heretofore that this God which filled the whole earth with his glorie was Christ But Christ is not separate from his Spirit It is to very good purpose then that S. Paul hath referred this place to the holy Ghost for although God did represent himselfe to the Prophet in the liuely image of his Sonne yet is it also certaine that whatsoeuer he represented vnto him was whollie shed into him by the power of the holie Spirit Now let the wicked barke against vs while they will with their blasphemies and blame our doctrine because the world is made the worse by the preaching of it yet shall they gaine nothing thereby neither yet be able to diminish the least tittle of the authoritie thereof for they must forthwith condemne God himself when they condemne his doctrine but their slanders can not let that his iustice should not appeere or that he should not preserue that and vs also blameles That they conuert not Hee heere cleerely pronounceth that he sent not the Prophet to saue the people but rather to destroy them Obiect But the word of God in it self is healthfull and at least necessarie it is that there come some fruit from the preaching therof which may profit some although many lose the fruit of it by their owne infidelitie I answere Ans mention is made heere of the whole bodie which was alreadie destinate and vowed to destruction for there are alwayes some whom the Lord hath exempt from this generall perdition The word was powerfull to saue those and did truly bring forth his effect but the common state being sunken deepe in rebellion and infidelitie perished Whereby we also see that the word of God is neuer so hurtfull that there should not be some few which feele saluation by it and haue triall thereof effectuallie But wee are to note from the order and course of the words that repentance is the beginning of healing First of all then let vs see what he meanes by this word healing He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes Now the cause of all the euils which we endure is our rebellion against God but when we repent and that he shewes vs the light of his countenance then the rods wherewith he chastised vs are cast into the fire and thus we are healed This order ought to be diligentlie obserued of vs by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him as also what drift the holy doctrine hath to wit Mat. 3.2 that we might be conuerted Behold here then that part of the Gospell Do penance or Repent Afterwards by offring vs reconciliation he promiseth remedies for all euils not only against the bodie but also against the soule But if we receiue not so excellent a fruit of the word of God if we be not reconciled vnto God as soone as the word sounds in our eares we haue cause to blame none but our selues because the fault whollie remaines in vs. And in very truth that which the Prophet recites heere is a strange thing and as it were against nature to wit that she were vtterlie perished As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within which howsoeuer it appeare not by and by to our eyes will yet shew forth his fruit in the end Now this sap is hidden in the word of God by which only the Church is vpheld Holy seed Heere he shewes what this substance is to wit the small number of the faithfull which he calles a holy seed For he meanes the elect which should be saued by the free mercie of God and should be reserued from this captiuitie because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked who being cut off he gathered vnto himselfe a very small people but yet truly sanctified Some referre this to Christ but this exposition seemes too farre fetched it will agree better if wee referre it to all the faithfull because the holy seed is the substance of the Church THE VII CHAPTER Vers 1. And in the dayes of Ahaz the sonne of Iotham the sonne of Vzziah king of Iudah Rezin the king of * Or Syria Aram came vp and Peka the sonne of Remaliah king of Israel to Ierusalē to fight against it but he could not ouercome it THere is heere recited an excellent prophesie of the wonderfull deliuerance of Ierusalem euen when it might haue seemed wholie desolate Now the Prophet recounts all circumstances to the end by them the miracle might be the more admirable that it might cleerely appeere how the Citie was preserued by the meere goodnes of God and not by any policies or power of men For this people were so vngratefull that vnlesse after the deliuerāce all these things had been brought to their remembrance one after another they could not vnderstand how they were deliuered by the hand of God And few there were who in the present danger waited vpon that which Isaiah had promised because they iudged of the publike state of the kingdome and of their own also according to that which they saw with their eyes To the end then hee might lay forth the excellent benefit of God he sets all circumstances before them that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands As touching our selues let vs know that this mercie was shewed to a people vnthankfull to the end the Church might be preserued and that Christ at the last might appeare We must note that the Prophet speakes of the second warre which Rezin Pekah made and this we shall more easilie gather out of the holie historie for in the first warre Achaz was ouercome and a great multitude led into captiuitie who in the end were brought back by the Israelites when the Prophet had in the name of God commanded it should be so done 2. King 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz because it was thought they had so spoiled them by the first warre that they had left them no power to resist Whereas then he makes mention of the second warre it is to amplifie the miracle for Achaz had not a competent power to resist so great a multitude seeing all the flower of his souldiers were caried away in the first warre And howsoeuer there were now many people remaining yet they were scattered and besides were much
denying men their sustenance Vers 6. Therefore hath the curse deuoured the earth and the Inhabitants thereof are desolate wherefore the Inhabitants thereof are burned vp and few men are left OThers translate Forswearing but because this word also signifieth to curse I doubt not but it is taken here for cursing the Prophet hauing an eye to those curses which Moses denounceth in the Law against the wicked that transgresse it Leuit. 26.16 Deut. 28.15 Isaiah testifies then that all the calamities which should come to passe proceeded from the curse of God We know that the earth was cursed because of the transgression of the first man so as it brought forth thistles and briers in stead of good fruites Gen. 3.17.18 and yet notwithstanding the Lord hath so moderated this curse that it ceaseth not to yeeld men foode although in regard of their vnthankfulnes they be vnworthie of it The cause why the eaâ—th is cuâ—sed If we then cease not to offend God adding sinne vnto sinne is it not good reason that wee should feele this curse to prick vs to the quick and that the earth should waxe barren and vnfruitfull I thinke the verb Asham should rather be taken to desolate then to transgresse and the scope of the text also leades vs vnto it therfore I haue translated they are desolate vnlesse any had rather take the coniunction for a particle of shewing the cause in this sense The earth being cursed of God is withered because the inhabitants thereof are wicked The verb Charu may be takeÌ„ by way of similitude which I approue best of to wit that those whom the wrath of God hath deuoured were burned for destruction is often compared to the burning of fire Now whereas in the end he addes that a few men shall be left thence we may perceiue that this prophesie can not be expounded of the last Iudgement for the Prophet rather foretels and confirmes the certentie of those calamities which he had threatned to befall sundrie nations that by this meanes the faithfull being now readie to indure many afflictions might feare and be drawne to repentance Vers 7. The wine faileth the vine hath no might all that were of merry heart do mourne 8. The mirth of tabrets ceaseth the noyse of them that reioyce endeth the ioy of the harp ceaseth HE continues on the same matter still but in a more particular maner foretelling the desolation that should happen to the land of Iudea Now he vseth a large description that he might â—ouch them the neerer to the quick and wound them with the sense of Gods iudgement He also taxeth their excesse intemperancie and wantonnes because that in so great abundance of all things they rebelled against God But this ingratitude is not the sinne of the Iewes only nor of that age alone Wofull effâ—cts proceeding from so gracious a cause but it may be seene euery where that the more men are glutted with the blessings of God the more proudlie they aduance themselues against him and giue themselues the raines too much For this cause the Prophet reproues theÌ„ as if he should say Hitherunto you haue plunged your selues in delights and pleasures but the Lord is determined to cut you short Now Isaiah speakes of the thing to come as if it were alreadie present the better to paint it out as it were before their eyes Vers 9. The shall not drinke wine with * Or with songs mirth strong drinke shall be bitter to them that drinke it IT is not a thing euill in it selfe to drinke wine for God hath ordained it for mans vse but the Prophet here describes the banquets of drunkards in which nothing is to be seene but excesse dissolutions and dishonest songs Moreouer Abuse of Gods benefits pulles want into our houses because they had abused their abundance hee threatens them with want which men draw into their houses when they abuse Gods bountie by their riot He addes further that if they shall drinke strong drinke it shall be bitter vnto them Sorrow causeth sweete things to become bitter to our taste for sorrow makes vs feele no taste either in meate or drinke The summe is that God will depriue them of the vse of wine notwithstanding they haue plentie because the sorrow wherewith they shall be ouerwhelmed will cause them to lose all taste and sauour therein Strong drinke shall be bitter that is to say you shall not inioy there pleasures and delights in which you haue soaked your selues any longer Vers 10. The Citie of vanitie is broken donwe euery house is shut vp I Willingly agree that this be particularly referred to the destruction of Ierusalem although from the scope of the text wee may gather that it also extends it selfe to other Cities because he will by and by summon the nations in the plurall number to appeare before the iudgement seate of God But in regard that Isaiah principally respected his Citizens wee may well take it that this Citie of vanitie is Ierusalem either because there was no true vertue in it or because it was destroyed Wee may referre the word Tâ—hu the destruction it selfe or to the sinnes by which they had prouoked the wrath of God against them If we referre it to their iniquities his meaning is a Citie wherein there is nothing but disorder this sense pleaseth me best albeit it may also be referred to the destructioÌ„ For as I take it he shewes the cause of the ruine wherewith he threatens the Citie to wit because iustice and equitie were banished out of it The houses shut vp signifie that there shall bee great solitarinesse for this is added onely to exemplifie the desolation of this Citie Vers 11. There is a crying for wine in the streetes all ioy is darkned the mirth of the world is gone away HIs meaning is there shall be great scarcitie of wine Now where want and famine is there are innumerable complaints not onely in corners but in publike places also He expresseth these complaints and lamentations then but withall he taxeth their excesse and intemperancie in that they contented not themselues with things necessarie but soked themselues in an ouerflowing of drunkennesse and all voluptuousnesse For wee should supply an antithesis that is wanting here to wit You hitherunto abounded in wine and good cheere through which you haue taken occasion to waxe wanton and proud against God you shall therefore bee iustly depriued of them so that in steed of your rioting shall bee heard cries and sighings Wee must also note a similitude in this second member for as we are wont to say A prouerbe Ioy then shineth in her brightest colours when we haue matter of ioy the Prophet therefore saith that it is darkened because sorrow is as a cloud put betweene To reioyce is a thing lawfull in it selfe as also to drinke neither doth the Prophet reproue it onely that immoderate and inordinate ioy for men seldome keepe compasse by
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the