certaine that wee shall feele by wofull experience that the miserie which befell these is common to all rebels Vers 25. Therefore hee hath powred vpon him his fierce wrath and the strength of the battell and set it on fire round about and hee knew not and it burned him vp * Or but he put it not vpon his heart yet hee considered not BEcause Gods chastisements which had begun to seize vpon them and were afterward to be finished in their captiuitie were very grieuous therefore the Prophet sets forth the vehemencie of them by these similitudes For he saith that the Lord will powre out his vvrath as if some thunder-clap should fall vpon their heads with great violence or as if the vvaters should ouerflow and make great breaches thorowout a whole Country as the waters gushed forth hastily in the deluge after the windowes of heauen were broken and that the bottels thereof were set open Gen. 6.11 In the next place he vseth an other figure saying that God will gather together his forces to fight vvith this people and to assaile them to the vtmost If any vnderstand this of the enemies which the Lord raised vp against the Iewes I gainsay him not for it is certaine that they came forth by Gods iust iudgement For what was Nebuchadnezzer but Gods rod Yet I rather thinke it should bee taken by way of similitude to wit that God entred by violence as an enemie armed and powred out his fierce vvrath vpon them Now he hath diuers means to fight against vs God hath diuers means to correct for hee corrects his people sometimes by plague sometimes by the sword sometimes by famin and therefore I thinke that in this similitude hee comprehends all sorts of afflictions wherewith the Lord smites his people And if wee thinke them now and then too sharpe We must set the vglie shape of our sins against the bitter taste of our afflictions let vs consider the vglinesse of our sinnes and we shall perceiue that they be not excessiue neither that he is too seuere and rigorous in punishing vs. And he knew it not He cries out againe against this grosse sottishnes wherewith the Iews were so possessed that they could no way feele their misery neither could they so much as lift vp their eies to heauen to acknowledge Gods hand which smote them But he put it not vpon his heart This phrase of speech signifies to consider of a thing seriously and diligently for if we thought vpon it and had it vvell grauen in our hearts that God is the Iudge and that hee iustlie chastiseth vs wee should forthwith repent The world at this day is pressed vnder manie calamities there is almost no corner thereof exempt from his wrath Gods iudgements abouÌ„d in euery place but no man layes â—heÌ„ to heart yet who knowes it or puts it vpon his heart Doe not all band themselues furiouslie against him with an vntamed rebellion it is no maruell then if he lay on loade and powre out his wrath on euery side vpon the mad world which desperately opposeth it selfe against him THE XLIII CHAPTER Vers 1. But now thus saith the Lord that created thee ô Iaakob and he that formed thee ô Israel Feare not for I haue redeemed thee I haue called thee by name thou art mine WEE can not well tell whether this verse depends vpon the former or is separated from it For the Prophets whose writings are left vnto vs distinguished not their Sermons into certain Chapters so as we should be able to define of euery dayes Sermon Yet me thinks this doctrine is ioined to the former so as hauing shewed himselfâ— very angry against the Iewes euen to threaten their destruction he meant now to sweeten this sharpnes For the Lord hath euermore respect to the faithfull neither is impietie at any time so ouerspread but hee reserues a small remnant which hee keepes from falling into such extremities because he cares for their safetie and therefore the letter Vau should be resolued into a particle aduersatiue thus Yet will the Lord leaue some consolation to the faithfull which shall succeed This place therefore is to be well obserued How this verse depeÌ„ds vpon the former for albeit the whole world should conspire to roote vs out and that Gods wrath should burne on euery side about vs and that we were brought to deaths dore yet if there doe but two or three of the faithfull remaine we ought not to despaire seeing the Lord speakes thus vnto them Feare not The word now which the Prophet here vseth hath great weight for it signifies that the calamitie is present or very neere at hand In a word that it is the time wherin all things shall seeme desperate and forlorne yet euen then God will neither cease to comfort his elect nor sweetly to asswage their sorrowes that so in the greatest of their extremities they may haue a firme and an inuincible faith Hereunto appertaine these Titles of Creator and Former without which these prophesies would haue bin vtterlie vneffectuall Now we may gather from other places that the Lord speakes not here of that generall creation This creation must be applied to regeneration which is common to vs with other men when we are borne dead in trespasses and sinnes but of our regeneration into the hope of eternall life in which respect we are also called new creatures and in this sense S. Paul saith that we are Gods vvorkmanship Ephes 2.10 as we haue sufficientlie shewed heretofore In this sense he also calles himselfe the former as if he should say I haue not formed my Church in which my glory clearely shines to bring so excellent a worke to nought Whence we may obserue The Church hath nothing in her selfe to boast of that the Church hath nothing in her selfe whereof she can boast but of Gods grace to which all these gifts wherewith she is adorned ought to be attributed That which is added for I haue redeemed thee may be as well referred to the time to come as to that which was past for the first deliuerance out of Egypt gaue them hope of that which was to come but albeit he speakes of the future deliuerance from Babylons captiuitie yet the verb which is put in the time past sutes well in respect the Lord hath in his secret counsell alreadie redeemed vs before the effect thereof extends it selfe vnto vs. Minding therefore to testifie what he had decreed in himselfe to wit to deliuer his Church which seemed as good as forlorne he fitly vseth the time past saying I haue redeemed thee To call by name What it is to be the called of God signifies to receiue one into a neere band of familiaritie as when God adopts vs for his children What is the reason of this speech Surely the reprobates are so reiected of him that it seemes he forgets their names in which respect the Scripture saith that he knowes them
many texts that are contained in other bookes of the holy Scripture as they will also be most helpefull to giue the true sense of the Prophet Isaiah which hath mooued mee good Reader to bestow my paines in translating the whole anew into French lest such among you as vnderstand not the Latin tongue should be depriued of so great a benefit Reade and profit thereby in the feare of God A PREFACE TO THE PROPHECIE OF ISAIAH BY Mr. IOHN CALVIN THey haue been wont to spend many words in setting forth the office of the Prophets The Prophets ground their doctrin vpon the law But I see no readier way then to referre them to the law whence their doctrine is drawne as the riuers from the fountaines For they set the law before them for their imitation so as by good right we may affirme and hold them to be the expositors thereof in whom there is nothing separate from it Whereof they are the Expositors The law containes three points Now the Law containes three points First the doctrine of life secondly the threatnings and promises thirdly the couenant of grace which is founded in Christ For as touching the Ceremonies they were exercises by which the people were held in the seruice of God and in godlinesse according to the Contents of the first Table The Prophets then expound the doctrine thereof more at large and lay that foorth in more plaine termes which is brieflie contained in the two tables teaching that which the Lord principallie requires As touching the threatnings Threatnings and promises Promises which Moses touched in generall they applie them to their owne times and describe them particularly Lastlie that which is said obscurely in Moses touching Christ and his grace they set it foorth more perspicuouslie and alleage more ample and abundant testimonies of the free couenant But that the thing may be more cleere we must fetch the matter further off namely from the Law it selfe which God ordained as a perpetuall rule for his Church that it might alwaies be in mens hands and that all their successors should follow it Now because this doctrin of the law sufficed not this obstinate vnruly people the Lord also foreseeing that they would neuer be held in vnlesse it were by some bridle hee addes a prohibition Prohibitions not to seeke to Magitians Southsayers Inchanters Sorcerers nor to such as regard the times or the flying of birds Deut. 18.9.10.11.12 to such as asked counsell of familiar spirits or at the dead because such things were an abomination to the Lord. And to preuent the replies which they might make namely that their condition should be worse then that of the infidels who had their Southsayers Astrologers Sacrificers and such like of whom they might aske aduice and counsel but they shuld be destituted of any that might be able to giue them satisfaction in doubtful and intricat causes herein to take away al pretext that they might not defile themselues in these execrable customes of the Gentiles God promiseth to raise them vp Prophets Deut. 18. by whom he wil manifest his wil who also shall faithfully teach them whatsoeuer hee shall giue them in charge that they might haue no cause to complaine for the time to come as if any thing were wanting vnto them I grant that in that place Moses mentions a Prophet and not Prophets Notwithstanding it is a change of the number to wit the singular for the plurall a thing common in the Scriptures And howsoeuer the place ought properly and principally to bee vnderstood of Christ as S. Peter expounds it Act. 3. in regard he is the Prince of the Prophets and that all of them with their doctrine also depend vpon him and with one consent aime at him yet by this name which is collectiue it also comprehends the rest of the Prophets The Lord then hauing promised them Prophets by whom hee would declare vnto them his counsell and will he commanded the people to rest in their exposition and doctrine Not that the Prophets should adde any thing to the law but that they should faithfully expound the same and conserue the authoritie thereof Whence also it is that Malachi exhorting the people to persist in that doctrine Mal. 4.4 saith or rather God by him Remember the Law of Moses my seruant which I gaue him in Horeb for all Israel Thus bringing them backe to Gods law only and commanding them to be content therewith But would Malachi haue them to despise the Prophets then No. But forasmuch as the prophesies are dependances of the law and that the law summarilie comprehends them all this exhortation sufficed For such as are well acquainted with the summe of the doctrine and principall heads of it hauing their willes well inclined thereto it is certaine that they will not contemne the prophesies for it were a thing too fond to boast of hauing affection to the law and yet in the meane while not to make any account of the diuine interpretation thereof such as are some at this day who are so shamelesse Note that they dare brag of louing Gods law and the whilest cannot endure to bee admonished or reprehended by the doctrine which is drawne and collected from the same Thus when the Prophets deale with mens manners they bring in no new thing The first table but explane those things which were misunderstood in the law As for example the people thought they had done their duties to the vtmost when they had offered sacrifices and obserued the ceremonies for the world is wont alwaies to measure God according to their owne ell and to botch him vp a carnall seruice This corruption the Prophets reprooue sharpely shewing that all ceremonies are nothing where the integritie of the heart is wanting and that God will be worshipped by faith and a right inuocating of his name This was manifested to them plainely enough in the law but it was needfull it should take a deeper impression and that they should be put againe in mind of it The hypocrisie The second tâ—ble wherewith men maske themselues vnder the vaile of ceremonies was to be discouered As touching the second table the Prophets thence drew their exhortations shewing how all wrong fraud and violence was to be abandoned The Prophets office then was nothing else but to hold the people in obedience to Gods law In the threatnings Threatnings and promises they haue something more speciall For what Moses propounded in generall they describe in particular Besides they had visions Visions which were proper to them by which the Lord reuealed things to come that so they might applie the promise and threatnings to the peoples vse and might further assure them of Gods will Moses Moses threatens God will pursue thee with the sword the enemies shall vex thee without and within domesticall contentions shall annoy thee Thy life shall hang as by a thread thou shalt tremble
he will make himselfe felt of vs when he dwelles with vs that is to say wee shall not onely reuerence his Maiestie wherewith wee are by and by ouerwhelmed but that we shall be also fully assured that hee hath a fatherly care ouer vs albeit wee be separate from the rest of the whole world For he calles him the holy one by the effect because by gathering vs vnder his wings and sauing vs by his grace he sanctifies vs as a thing consecrated for his owne vse And therefore if God be with vs the feeling of his gratious presence will fill our hearts with ioy vnspeakeable By reioycing and singing he signifies that when God displayeth his power in the midst of vs wee haue occasion to reioyce greatly Also speaking directly to the inhabitants of Zion he shewes that all are not capable of so great a benefit and hee therewithall closely exhorts vs to perseuere in the vnitie of faith that being knit vnto the Church we may reioyce with this happie and blessed ioy From the first Chapter hitherto the Prophet hath denounced iudgement against the two Kingdomes of Iudah and Israel from the beginning of the Chapter following to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church And thus God iudgeth his owne house first as Peter speakes 1. Pet. 4.17 THE XIII CHAPTER Vers 1. The burden of Babel which Isaiah the sonne of Amoz did see Seuen reasons shewing the cause why God caused the ruine of the Churches enemies to be foretold FRom this Chapter vnto the 24. the Prophet foretelles the grieuous and horrible calamities which should befall the Nations and Countries then knowne to the Iewes either because they were neighbours vnto them or else in regard that they had traffique or leagues with them And this he doth vpon good reasons for when diuers changes happened some thought that God did sport himselfe as it were and tooke pleasure to bring base things to confusion others thought that all things were guided by a blind violence of fortune of which profane histories giue sufficient testimonie and verie few there were who could be resolued that these casuall mishappes were ordained and gouerned by the counsell of God For no one thing is so hardly beaten into mens heads as this namely that the world is gouerned by the prouidence of God Many indeed wil confesse this with their mouth but the number of them is verie small which haue it truely engrauen in their hearts We neede but one little puffe of wind to trouble vs and behold we are vndone then fall wee to searching the causes of it as if this depended vpon the will of men What will we doe then when all the world is in an vproare and that all things are so changed in diuers places that it seemes they must needes shiuer into peeces Well we see then it is very profitable that Isaiah and the rest of the Prophets should speake of such calamities to the end that all might vnderstand that they come not to passe but by the secret and wonderfull counsell of God For if they had prefixed no prophecie touching this matter things being thus suddenly confused it might easilie haue troubled and appalled the hearts of the faithfull But when they knew long time before that this should come to passe they had therein a mirour wherein to behold Gods prouidence touching the things that happened After that Babylon was taken vse and experience taught them that those things which they had learned in times part from the mouth of the Prophets had not been foretold at random nor in vaine Notwithstanding there was an other cause why the Lord commanded that the ruine of Babylon and other places with it was foretold not that the Babylonians had any profit at all by these prophecies neither yet the other Nations as though these writings came to them Another cause then was this God meant by this consolation to asswage the sorow of the faithfull lest they shold grow out of hert as if their estate had bin worse then that of the heathen if they should haue seene them escape the hand of God altogether without punishment For if so be the monarchie of Babylon should haue continued safe the Iewes would not only haue thought they had serued the Lord in vaine and that the couenant which he had contracted with Abraham had been to no purpose seeing strangers and wicked men were better dealt withall then the elect people of God but they might also haue entred into a worse suspition to wit that God had fauored these cursed theeues who trod all iustice and equitie vnder their feet by their robberies and seditions truely they might by and by haue thought either the God had had no care of his people or else that he wanted power to succor them in their need or that all things were turned vpside downe by the confused mouing of fortune To the end then they should not be too much appalled nor become vtterlie desperate the Prophet preuents this by the consolation of this prophesie shewing therein that Babylon also shall be punished Moreouer this comparison did admonish them how grieuous the chastisement should be which they of set purpose had pulled down vpon their owne heads for if God threaten the vnbeleeuers and prophane nations so sharplie who yet haue erred in darknes how much more seuere ought his anger to be against his people who had wittinglie he rebelled against him Luk. 12.47 Iust it is that the seruant which knew his masters will and did it not should be beaten with more heauie stripes When God then denounceth such rough punishments against poore blind wretches he therein did set a looking-glasse before the Iewes who had been trained vp in the law what chastisement they had deserued And yet the chiefe marke that Isaiah aimes at in these prophesies is to shew the Iewes how deare and pretious their saluation was in Gods eyes when they saw that he tooke their cause into his owne hand and executed vengeance vpon the wrongs which had been done them Now in the beginning the Prophet spake of the destruction and wasting of the kingdomes of Iuda and Israel as we haue seene which was to come When God corrects he alwais begins with his owne because iudgement must first begin at the house of God 1. Pet. 4.17 for the Lord hath a speciall care of his owne and chiefly regards them Wherefore euen as often as we reade these prophesies let vs learne to applie them to our vse True it is that the Lord doth not by piecemeale foretell all things which come to passe at this day in kingdomes and amongst nations and yet notwithstanding hath he not resigned vp the administration of the world which himselfe keepeth in his owne hand to another When we then see the ruin of cities the calamities which befall nations and the change of kingdomes let the things aforesaid come vnto our minds to the end
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
can allow of nothing but that which he hath consecrated by his word for God cannot allow any thing but that which is consecrated by his word Vers 9. In that day shall the Cities of their strength be as the forsaking of boughes and branches which they did forsake because of the children of Israel and there shall be desolation HE goes on still with that which he began to speake of touching the destruction of the inhabitants of the land Now because the Israelites thought themselues safe in regard of their bulwarks and strong Cities he threatens that this shall stand them in no more stead than if the enemies walked thorow desert places Whereas some thinke that Choresh and Aztâ—bath are the proper names of Cities it is farre fetched I rather vnderstand it that he speakes here of thornie or vntilled places as if he should say Your defence of wals and ditches shall serue you to no more purpose then if you dwelt among thornes and bushes I make no doubt but the particle Asher stands here for a note of similitude and therefore I haue translated it Aâ—â— so that the Prophet should say all with a breath as it were that the people shall now be scattered by a fearefull flight euen as God once draue out the Cananites before them Those which make this particle a relatiue are constrained to supply something and to breake off the course of the speech But the Prophet puts them in minde of an ancient example to the end the Israelites might perceiue how vaine and deceiueable that defence is which is opposed against the hand of God It is a very grieuous reproch for the Israelites considered not that God had giuen them this land to inherit to the end they should obey him that he had therefore driuen the enemies out of it to put them in possession they had therefore made themselues vnworthy of so great bountie by their owne vnthankfulnesse Being then depriued of such a mercy they iustly felt the difference betweene the present euils and the former benefits which they once inioyed This text will be the easier to vnderstand out of Moses whom the Prophets often follow for in the promises he saith thus in expresse termes One of you shall chase a thousand and contrariwise in the threatings A thousaÌ„d of you shal be chased by one Leu. 26.8 Deut. 32.30 Iosh 13.10 Euen as he had then so astonished the Cananites that they fled by and by before the Israelites so also did hee punish the vnthankfulnesse of the people by leauing them without power to resist Thus the Lord manifested his power two waies first in driuing out the Cananites secondly in taking vengeance vpon his people The Prophet then in calling this ancient benefit to mind doth therewithall vpbraid this vnthankfull and forgetfull people with their disloyaltie that so they might acknowledge their chastisement to be iustly inflicted vpon them as also that it was from Gods own hand that they were thus afflicted by their enemies to whom in times past themselues were a terrour and astonishment Vers 10. Because thou hast forgotten the God of thy saluation and hast not remembred the * Or rocke God of thy strength therefore shalt thou set pleasant plants and shalt graffe strange vine branches HE shewes the cause why God handled the ten Tribes so seuerely lest they should complaine that they suffered wrongfully or were hardly dealt with To be short his meaning is to say that all these afflictions are come vpon them because they haue wickedly contemned God For their vnthankfulnes was too too vile and altogether vnexcusable that hauing receiued so many benefits they shold now prostitute their hopes by resting vpon the helpe of idols and profane nations as if they had neuer tasted the bountie of God in any thing Indeed none of the vnbeleeuers being called to iudgement shall be able to excuse themselues for not offering wrong to God in runnning after creatures But the case was far otherwise with the Israelites to whom God had manifested himselfe in such wise that they ought to haue rested in his fauour alone and to haue reiected al the corruptions that reigned in the world Iustly then are they condemned of ingraâ—itude in that they buried the matter of true confidence in forgetfulnesse And to speake the truth after God hath once caused vs to taste the sweetnesse of his fatherly goodnesse if it take deepe roote in our hearts indeed in cannot possibly come to passe that we should finally set our hearts vpon the inordinate loue of creatures Whence it followes that those are very ingratefull which trot hither and thither not contenting themselues with God alone for by this means they set nought by his inestimable bounty Therefore it is that the Prophet expresly calles him the God of saluation and the rocke of strength The word Tsur signifies both the one and the other for it was a most prodigious thing not to hold themselues faithfull vnto God who had so oftentimes deliuered them and that as it were by an outstretched arme The sinne Whereas hee addes And hast noâ— remembred it serues for amplification because he closely taxeth them of wicked forgetfulnesse in not considering how many fauours God had shewed them before The punishment Thou shalt plant Now followes the punishment lest they should imagine this their vnthankefulnesse should scape scot-free to wit because they had forsaken the fountaine of all good things For albeit they should take care how to liue yet should they be consumed by penurie and famine because the enemie shall spoile and waste whatsoeuer they haue gotten by their industrie This place is taken out of Moseâ— for this curse among others is there pronounced Deut. 28.30.39 Whence we may see The Prophets are the true expositours of the Law that the Prophets borrowed many things out of Moses and are the true expositours of the Law as I haue often shewed He speakes of pleasant vines and of branches brought from farre because the greatnes of the losse should augment their sorrow Vers 11. In the day shalt thou make thy plant to grow and in the morning shalt thou make thy seede to florish but the haruest shall be gone in the day of possession and there shall bee desperaâ—â— sorrow THou shalt make to grow He signifies a continuall husbandry imployed about planting and sowing Yet may we vnderstand it of the successe that comes of it as if a vine newly planted should immediately bring forth wine This agrees with that which is presently added where the morning is taken for the day and thus it seemes he should speake of a sudden ripening vnlesse any had rather refer it to diligence because they were busie at worke by breake of day There is some ambiguitie in the words for some turne it Thâ— branch shall be gone in the day of affliction But seeing the word Chalah signifies Heritage it should signifie properly as I thinke in this place a gathering together
speake the language of Canaan and shall sweare by the Lord of hosts one shall be called the Citie of destruction HAuing threatned the Egyptians and laid forth the cause of Gods iudgements he now comforts them and promiseth them mercie for he shewes that all of them in a maner shall be restored and shall recouer a prosperous and florishing estate againe For of sixe Cities saith he fiue shall be saued so as one only shall perish He had before threatned an horrible iudgement to fall vpon the whole kingdome so as if any shall consider the former prophesie well he can comprehend nothing therein but a state vtterlie past recouerie He promiseth then that they shall be restored by a speciall fauour of God So that this is to be taken as an increase of the Churches restauration or as a full measure of Gods grace after the redeemer is sent The manner of speech is somewhat obscure but if we examine it well there is little or no difficultie at all in the sense For his meaning is that the sixt part of the Cities shall onely perish and that the rest shall continue safe The most difficultie is in the word Haheres some reade it Hacheres that is to say of the Sunne but they deceiue themselues by taking one letter for another Those who expound it of the Sunne thinke that the Prophet spake of Heliopolis but it sutes not well with the scope of the text because hee not onely promiseth that fiue Cities shall bee restored for that had been no great matter but saith in generall that of sixe townes or cities fiue shall remaine vntouched and doubtlesse there were manie Cities in Egypt I let passe the fables of the old writers and of those who haue affirmed that it contained twenty thousand Cities Yet it must not be denied but there were a great number in a Country so renowned and well peopled in a Kingdome that florished as it did and was so frequented and in so sweete and well tempered an aire Let vs put the case then that there were a thousand Cities or a few more Hee saith that the sixt part only shall perish and that the rest shall be restored so as the number of the destroyed shall bee little in comparison Now it appeares sufficiently by that which followes anon after that this restauration is to be vnderstood of the worship and seruice of God By the word lip hee vnderstands the tongue taking a part for the whole meaning thereby to shew the agreement that the Egyptians should haue with the people of God and the faith whereby they should make profession of his name By the tongue hee also notes out by a figuratiue maner of speech a confession For in regard there was but one tongue onely which acknowledged and called vpon the true God to wit of this people that dwelt in the land of Canaan it thereby appeares sufficiently that by this word tongue we must also vnderstand their consent in religion To speake the same or diuers language whereby either agreement or discord are signified are phrases of speech very frequent in the Scripture But let vs obserue that euery consent is not sufficient for example if men should agree together to retaine a worship of their owne deuising and approbation ought they not to come and consent to that truth which was reuealed to the fathers Neither doth he onely say that the Egyptians should speak one and the same language but the language of Canaan for they were to change their speech to vse that which Gold had sanctified not that the pronunciation of this language was more holy but it is commended because it containes the doctrine of truth We are to obserue this diligently to the end wee may learne the true manner of consenting We ought to labour for a â—onsent in religion alwaies prouided that the condition be good We ought to seek agreement by al means but let vs beware that the coÌ„ditions be good whereby it is procured for it is not lawfull to seeke a meane betweene both as the destroyers of true religion doe which yet would be taken for makers of pacifications Away with such light and double tongues let the truth be retained which hath no other foundation but the word of God Let them that draw neere to it speake with vs and whosoeuer falsifieth that let him auoid and chuse a language fitting his owne humour but let vs continue firme and constant in this trueth The Egyptians then cannot speake the language of Canaan vnlesse they first of all forsake their owne that is to say all superstitions Some refer this to Ptolemeus his time but without any good ground because wee may gather from the verses following that the Prophet speakes of the pure religion and true worship of God And first of all vnder the figure Synecdoche hee teacheth that the speech shall be holy taking one onely kinde thereof to wit that they shall professe themselues to be Gods seruants by swearing by his name It may be read They shall sweare in the Lord or by the Lord because the letter Lamed often signifies By. If we reade it In the Lord the sense will be that they should promise to obey him and that with a solemne oath as when a nation takes an oath of alleageance to their Prince And it is all one as if he had said they shall submit themselues vnder the power of God and yeelde themselues vnder his gouernment But in regard the other reading is more generally receiued I also the more willingly allow of it For seeing an oath is a part of Gods worship the whole is hereby signified by taking a part for the whole To sweare also by the name of God is often taken to beare witnesse that hee is the true God His meaning is in a word that they shall foundly giue their names to Christ If faith in the heart bring not forth an open profession it will surely proue but a cold opinion in stead of faith Hence we may gather that wee must make an open profession of our faith if we meane to yeeld God his true seruice and if any will keepe his faith shut vp in his heart such a one shall be sure to haue but a cold opinion in stead of faith because true faith brings forth a franke confession and so inflames vs inwardly that we shall neither will nor chuse but make that knowne to others which we carry in the closet of our hearts Euery knee shall bow before mee and euerie tongue shall sweare by my name saith the Lord Isai 45.23 Where faith is then there ought also to be the outward worship the confession of the mouth Rom. 10.9.10 Holy things must not be applied to profaâ—e vses Wee must in like manner obserue that the things which appertaine to Gods seruice ought not to be applied to profane vses it is the profanation of an oath then to sweare by any other thing then by the Lord. For
are confused we then begin to be troubled doubting in our selues whether things fall out by chance or whether they be gouerned by the prouidence of God For this cause the Lord telles vs that he is the authour of this change and renueth the face of the world to teach vs that nothing is permanent here below that so wee might with our whole heart aspire to that Kingdome of Christ which onely is perpetuall In regard then that these changes were neere it was needfull the Iewes should be aduertised of it aforehand that when they saw them come to passe these things might be called to minde that therein they might behold the prouidence of God and so gather increase of faith Neither is it to be doubted but the Iewes were carried with diuers distractions of minde to and fro in seeing the world so shaken on all sides and therefore sought by all meanes they might to auoid these waues and tempests For it is our desire alwaies to be in such a place of safetie as we may be free from all danger of gunshot as they say Some of them peraduenture then might seeke some other place of aboad the better to prouide for their owne affaires but when the mischiefe should presse them on euerie side this might make them tarry at home and admonished them that they could finde no better or safer habitation then in the companie of the faithfull By this example also many might be aduertised who for feare of dangers separated themselues from the Church thinking they could finde none greater out of it The Iewes then might be solicited with such thoughts for we haue seene in the eight Chapter that they had restlesse mindes Seeing then they were thus in doubt that they ranne to strangers for succour they might easilie be out of heart And therefore as I take it this is the principall reason why Isaiah thus denounceth the ruine of the Dumeans namely that the Iewes might willingly put themselues vnder Gods protection and aboue all things might recommend the safetie of the Church vnto him Let vs hence learne to keepe our selues in the lap of Gods Church We ought to keepe our selues in the lap of Gods Church though we see her suffer sundry trials 1. Pet. 4.17.18 be it that wee see her afflicted with diuers and sundry calamities and let vs rather gladly susteine those louing chastisements which are proper to her children then to wander abrode to drinke the lees and dregs which shall strangle and choke the wicked For if the children be thus chastised what shall become of the strangers and reprobates It may be also that the Dumeans molested Gods people whilest their neighbours assailed them on all sides Of Seir. It was a mountaine of Idumea as it appeareth Gen. 14.6 And vnder the name of this mountaine hee comprehends the whole Kingdome Now in this place he represents as in a glasse those things which had neede of words of vehemencie And seeing the Idumeans asked the watchman what was in the night it is very likely they were not farre off and were in hazard of the common danger for he brings them not in inquiring as curious to know what newes but they aske what the watch saw in the night as when one inquires then comes another and the third will come and doe the like Hereunto tends the repetition that it was not one alone that inquired but many as men are wont to doe when things are doubtfull and perplexed when euery one affrighted in himselfe giues credit to nothing that is told them Vers 12. The watchmen said The morning commeth and also the night if yee will aske enquire returne and come HIs meaning is that this feare shall not last a day onely or some little space as if the watchman should answer I will tell you that to morrow which I told you to day and if you feare now you shall also feare to morrow Now it is a most miserable condition when men are so troubled as they hang in suspence whether they shall liue or die it being that extreme curse wherewith the Lord threatens the wicked by Moses wWo will warrant me life till the euening And when the euening is come who will let mee see the morning Deut. 28.67 True it is that the faithfull are inuironed about with many dangers this note of thankfulnes he aggrauates their crime â—hat in so great light of the heauenly truâ—th they ceassed not to stumble as if they had been vtterly destitute of it Whâ—t hast thou to doe here He now bends his speech to Ierusalem not that this destruction concerned that Citie alone but becauâ—e the whole land thought themselues secured vnder the shadow of the Sanctuarie which was in it as alâ—o that the Iewes might thinke what was like to befall them if this Citie which was so well furnished should be thus dealt withall He askes by way of admiration whence it comes that euerie one left his house fleeing to the tops thereof to saue their liues Now the roofes of the Iewes houses were made otherwise then ours are and thence it is â—hat Iesus Christ saith What I tell you in the eare that preach you on the house tops Mat. 12.27 When the inhabitants of Ierusalâ—m then fled to the tops of their houses and left the houses themselues to the wils of their enemies it was a signe that they were exceedingly flâ—ghted They might all get vp thither to chase away their enemies with darts and arrowes but his meaning rather is that the enemie constrained them to runne vp thither because they were not onely amased at their comming but also fled for feare yet so as their flight should not saue them Vers 2. Thou that art full of noise a Citie full of brute a ioyous Citie thy slaine men Or are not slaine shall not bee slaine with sword nor die in battell HIs meaning is that it was peopled and full of inhabitants because there is great noise where many people are gathered together neither can the feare there be so great Isaiah addes this by way of amplification to wit that whereas being a sufficient number they should haue been vpon the walles and ramparts to defend the Citie they like cowards gaue place to the enemies and fled vp to the tops of their houses He therefore presseth the Iewes the more neerely with these words that they might duly weigh the iudgement of God for when mens hearts are cast downe with so great feare it is certaine that such an astonishment is sent of God It is as much theÌ„ as if the Prophet had said Whence comes it that thou hast no more courage to resist Surely because the Loâ—d himselfe chaseth and pursueth thee Now this doctrine is taken out of the 28. of Deuteronomie for we haue often said that the Prophets doe many times borrow sentences out of Moses to serue their turne withall onely the difference is that they apply that particularly which Moses spake in generall The
of God A carelesnes rooted in our flesh which begets a contempt of God and of this euerie one of vs hath too wofull experience both in himselfe and in others That the Prophet then might rowse vp those that were drowsie and rocked asleepe in their sinnes he garnisheth his words not as one affecting eloquence to procure credit vnto himselfe but to gaine attention of his hearers to cause the same to sink the deeper into their hearts Thence proceedes all these allusions wherewith these verses are replenished thence flowes this decking of his speech with figures thence is it that these threatnings and terrours are set forth in such varietie of words namely euen to awaken the dull and dead hearts of his auditors Now this doctrine ought to be restrained to the wicked not that the faithfull were exempt from these calamities for they often suffer with others but hauing their recourse vnto God and resting themselues wholly vpon him they are not so appalled but they get the victorie ouer all assaults whatsoeuer But the wicked which despise the iudgements of God and take a raging libertie of sinning to themselues shall alwaies be vexed and terrified without any ease or rest Where he saith the earth shall be shaken it is not meant as though it should be carried out of one place into some other but this as we haue said is to be referred vnto men and it is as if he had said There shall be neither kingdome nor gouernement In a word his meaning is to set forth those changes whereof he spake in the tenth Chapter Now it is not without cause that he saith the earth is laden with iniquitie Our selues the authors of our owne euils for thereby we perceiue that God is neuer displeased with men but wee our selues are the authors and causes of all the euill we indure God is naturally inclined to pitie and compassion and loues vs with a fatherly affection our sinnes are the cause why hee deales roughly with vs and we haue no reason at all to accuse him that smites vs. The Prophet againe tels them that there is no recouerie and some are of opinion that this was spoken to the Iewes whose commonwealth was vtterly abolished so as being scattered here and there they were scacely reputed or held for men of like condition with others But I extend it further to wit that the calamities shall be so great in the world that it should neuer bee restored to his first beautie for men labour tooth and naile to resist aduersities and are foolehardy vpon a false confidence When they haue indured some corrections Men are readie enough to feede themselues with vaine hopes they thinke leaue shall bee giuen them to take breath feeding themselues with a vaine assurance which the Prophet labours to depriue them of to the end their fond hopes might not beguile them It is also to be noted that this generall sentence takes not away the exception which Isaiah spake of before vers 13. Vers 21. And in that day shall the Lord visit the hoste aboue that is on high euen the Kings of the world that are vpon the earth THis place hath troubled many mens heads so as euery one hath descanted vpon it diuersly Some thinke it to be meant of the Sunne and starres others of the diuels which should be punished with the wicked others referre it to the Iewes whom God had beautified with a special priuiledge but I can receiue none of these interpretations The true and naturall sense as I take it is that there are no powers so high that shall be able to free themselues from these scourges of God for let them soare aboue the cloudes yet euen there shall the hand of God reach them as it is said in the Psalme Psal 139. Whither shall I goe from thy presence whither shall I flee from thy Spirit if I goe vp into heauen thou art there if I take the wings of the morning and flie to the vttermost parts of the sea yet thither wilt thou pursue mee For Isaiah calles Kings and Princes the host from aboue by way of similitude and himselfe so expounds it cleerely when he addes Vpon the kings of the earth For I am not of the mind that the words should bee seuered as if hee spake of diuers things but it is rather the repetition of the same thing againe so as the latter expounds the former vnlesse any had rather expound it thus He will come in visitation vpon the kingdomes of the earth yea euen vpon them which seeme the highest exalted aboue the common condition of men Some are so aduanced aboue others that they seeme petty Gods rather then men Now the word visit must bee referred to the punishment as it appeares sufficiently by the text Vers 22. And they shall be gathered together as the prisoners in the pit and they shall bee shut vp in the prison and after many daies shall they bee visited HEe continues on his purpose in the beginning of the verse vsing a phrase of speech by way of similitude for all were not prisoners but the Lord brought them all into seruitude as if one should keepe his enemies in safe custodie which he had subdued The Prophet brings in the Lord then like a Conquerour which holds his enemies in prison For men are wont to lay them fast whom they haue taken We know that men flee the presence of God despise him all the while he spares or giues thē any truce for this cause Isaiah saith that they shall be shut vp in prison by heapes that so their reioycing in their multitudes might cease Where he saith they shall be visited after many dayes we are not to take it simplie as a promise but as a threatning also included vnder it and that in this sense O ye Iewes you haue a long time dallied with your God by your rebellion and haue prolonged your trading in sinne too long so God will now prolong his chastisements till he haue in the end brought you though very late to a sight of your misdeeds And this course we see the Iudges of the earth often take with malefactors with whom they are displeased they admit thē not to their presence the first day but humble them first by throwing them into stinking dungeons Simile and into miserie that they may thereby breake the pride of their hearts God is said to visit the world two waies But God is said to visit the world two waies first in punishing the wicked secondly when after some chastisements he shewes his elect some tokens of his fatherlie kindnes The word visit in this place is taken To behold and thus the Prophet mitigates the rigor of his menace or threatning For the hearts of the faithfull in these cases haue need of comfort lest they should quaile and be discouraged The cause why the Prophets are wont so often to mingle consolations with their denunciatiōs in regard of
them therefore it is that the Prophets are wont to mingle consolations after their denunciations of iudgements Seeing these things serued then to cheere vp the faithfull no doubt but they were speciallie directed to the Iewes among whom faith had her speciall residence in regard that it appeared in none but them But yet we are once againe to obserue these words after many dayes for this is added to exercise the faith of Gods children we often run headlong in our desires and would haue God accomplish his promises by and by we grudge that he delaies so long and wax so impatient that we can no longer indure But we must learne in humilitie to wait and looke long for the saluation and mercie of our God and not be discontented how long soeuer he deferre for certainly he will come and he will not tarrie But herewithall wee must note that God speakes not heere of all for as we haue seene in the 13. verse he was determined to saue but a few and this ought so much the more to whet our appetites to the end after we haue been long exercised vnder sundrie calamities we may meete the Lord that smites vs by vnfeined repentance Vers 23. Then the Moone shall be abashed and the Sunne ashamed when the Lord of hosts shall reigne in mount Zion and in Ierusalem and glorie shall be * Or euen in the presence of his c. before his ancient men MAny thinke that the Prophet vseth this vehemencie against the Iewes as if he said The Sunne Moone and Starres are ashamed of your incredulitie so that you are a detestation not to men only but euen to the insensible creatures but this seemes vtterlie wide frō the Prophets purpose I make no doubt but he continues on that consolation which he touched in the former verse as if he should say When the Lord shall visit his people and purge his Church he will establish such a glorious kingdome that it shal darken the light of the Sunne and Starres And this maner of speech is very vsuall among the Prophets we also haue seene it before in this prophesie Now Isaiah speakes not here alone of the head but also of the whole bodie of the Church when the Lord then shall settle his kingdome vpon mount Zion his glorie in the restauration of the people shall be so great that that which seemes bright and glorious in mens eies being compared with this shall be but darkenes And the better to expresse it he names the greatest lights in the firmament Some improperlie draw the verb To reigne to Gods vengeance for albeit God reignes when he iudgeth the world yet this maner of speech linked thus together God shall reigne in Mount Zion alwayes notes mercie and saluation For he speakes of the restauration of the Church whence we gather that these things are not accomplished but in Christ In mentioning of the Ancients he vseth a figure called Synecdoche a figure often vsed in scripture taking the chiefe part of the Church for the whole bodie and yet not without a speciall cause The ancient men Priests and gouerning Elders are heere taken then not only for the Priests but for those gouernors which haue the ouersight of maners and discipline to wit such as ought with wisdome and discretion to gouerne others And vnder these names he comprehends all the people not only because they represent the whole bodie the common people being hid as it were vnder the shadow of their wings but also that the faithfull might haue good hope of a future restoring otherwise it were to little purpose that a scattered multitude should be left like a crased bodie or a confused lump It is not without cause that the particle euen before his auncient men is added to the end the Iewes might know that Gods power should be glorious not that it can be comprehended with the eies of flesh but by faith for he so reignes that we effectuallie feele his strength in our weakenes And if we apprehend not this we shall neuer receiue any comfort In stead of glorie some reade gloriouslie others glorious I had rather take it in the substantiue although it be not much materiall as touching the sense For he shewes how great Gods glorie and magnificence should be when Christes kingdome shall be set vp all glorie then must be turned into darknes that his glorie alone may shine and surmount all things Whence it followes that God then inioyes that which belongs vnto him in the middest of vs and that honor which none ought to depriue him of when all creatures are brought within compasse and that he alone shines and is the light of our eyes THE XXV CHAPTER Vers 1. O Lord thou art my God I will exalt thee I will praise thy name for thou hast done wonderfull things according to the counsels of olde with a stable trueth HItherunto Isaiah hath prophecied of Gods iudgements which hung not ouer the head of one people alone but almost of the whole world Now it was impossible that the consideration of so many calamities which hee foresaw would fall vpon them should not worke great sorrow and trouble of mind in him For those that are of an vpright heart desire that all the world might bee saued And as they thirst after Gods glory so they cannot but loue all the works of his hands by how much the more then a man is possessed with the true feare of God the more neerely is hee touched to the quicke with the feeling of his iudgements In the meane while the wicked are besotted when he manifests the same and will not be moued for any terrours whatsoeuer the godly on the contrary quake at the least signe of his displeasure If wee haue experience of this what thinke we the Prophet felt who saw all these calamities which hee foretold before his eyes as in a glasse For the Ministers of the word must needes bee much more effectually affected with the sight of such things then the common sort that the same may be as it were a seale vnto them of the trueth of their doctrine The Lord then hauing set these horrible desolations before the Prophet as in a table it was necessarie that being moued with sorrow and griefe he should turne his eyes vnto the Lord for otherwise hee might haue been intangled with confused passions and great disquietnesse of minde And therefore being assured that the Lord would prouide for his Church in the middest of these tempests and that hee would gather in those vnder the wings of his power which before were scattered farre off hee takes courage vnto him Wee see then that Isaiah continues constant in his vocation without being daunted or any way discouraged but rather relying alwaies vpon the assurance of obtaining mercy and therefore hee continues to celebrate the praises of the Lord his God By this we may see that this thanksgiuing depends vpon the former prophecies and that Isaiah respects not
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
indured but hee saith here that the faithfull are in cōtinuall trauaile Why so Because they still are assaulted with new pangs and trauailes and whē they thinke the birth is neere then they bring forth nothing but sorrowes and anguish which is expressed by the word wind to wit they saw no appearance of any deliuerance or ease of their sorrowes For so he forthwith expounds himselfe when hee saith that there was no helpe for them in the earth That is to say we see no succour at all He addes that the inhabitants of the world did not fall for the Hebrew word Naphal signifies to fall Some affirme it signifies to dwel If we take it in the latter signification the sense wil be That the Iewes shal not dwel that is they shall not returne into their Country the inhabitants which inioyed it should not perish But if we follow the common translation this must be referred to the wicked on this wise The inhabitants of the world oppresse vs and yet they fall not Why so Because they haue more then heart can wish For when the wicked florish as Salomon saith then Gods children must of necessitie sigh and be like vnto women in trauaile with child Yet let vs not refuse euen this hard condition if wee would haue any place in Gods Church It is most certaine that the common lot of all men is to beare sundry and infinite calamities and thence came the old prouerb It were best of all neuer to haue been borne or being borne to die quickly But we see that the faithfull are tired with extreme miseries and exercised therewith aboue all others For God meanes to try their faith to the end they may serue him Why God corrects his children and lets the wicked in the meane while run riot hauing renounced their lusts and the world also Seeing the Lord then hath such a speciall care of them he will chastise them and in the meane while will suffer the wicked to run riot into all misorder Hence also wee are admonished that wee must not onely suffer one or two calamities and so an end lest we should think our selues discharged after wee haue indured some few assaults for we must alwaies be prepared to meete with new trials When the Lord takes vp his children he lets them not down forthwith For we must be content euen then to bring forth the wind whē we thinke the houre of deliuerance is come our sorrowes shall still increase and our throwes shall ouertake one another at euery turne Wee must hold out with patience then in this combate as long as God shall be pleased to exercise vs vnderneath it We will therefore follow the vsuall exposition They fell not for as the Lord now and then cheeres vp the hearts of his children in manifesting vnto them the light of his countenance in their saluation and in shewing vengeance vpon the wicked so he also giues them with all occasion of mourning by causing them to see their aduersaries euery way aduanced into high place of rule and authoritie ouer them And if the Lord hath so exercised his Church in former times why should we thinke much if hee take the same course with vs now By the Inhabitants of the world he meanes the prophane and vnbeleeuers for he opposeth the rest of the world to the countrie of Iudea which by way of excellencie he called the land or the earth verse 15. making mention of the Inhabitants thereof apart Vers 19. Thy dead men shall liue * Or my body euen with my body shall they rise Awake and sing ye that dwell in dust for thy dew is as the dew * Or of the medow of herbs and the earth shall cast out the dead ISaiah still continues to speake of this Consolation and turnes his speech vnto God and thus he shewes that our best course is to bend all our senses towards him Our best course in affliction is to gather in all our senses and fasten our minds vpon God as oft as we are to resist temptations For wee shall find nothing more hurtfull vnto vs then to vtter words at randon pleasing our selues in them for what doe we else but roule our selues hither and thither and at the last plunge our selues into many errors We can chuse no way therefore that is more safe then to draw neere vnto God God only able to giue our restlesse spirits rest and reliefe who only is able to quiet our distressed consciences which if we doe not we must of necessitie meete with many encumbrances which will shake our faith Will you haue the summe of this verse then If God be the protector of his seruants notwithstanding they be as good as dead shall they not liue euen in death it selfe or rather shall they not haue power to rise againe although they be altogether dead Yes surely Quest But it may here be demanded of what time the Prophet speakes in this place for many expound it of the last resurrection The Iewes referre it vnto Messiah and his kingdome but they deceiue themselues because they imagin that this was fulfilled at his first comming our writers that are Christians haue also missed the marke who haue restrained it to the last Iudgement Ans For the Prophet comprehends the whole kingdome of Christ euen from the beginning thereof vnto the latter end Why so Because the hope of the blessed life alwaies ouercomes the world as we shall see anon Now to the end we may the better vnderstand the Prophets meaning we must first know that life is not promised generallie vnto all but only to such as die in the Lord now he speakes of the faithfull which so die whom the Lord preserues vnder his safegard We know that God is the God of the liuing and not of the dead Math. 22.32 Are we the Lords Doubtlesse we shall liue But we must in the meane while become as those that are dead Col. 3.3 Rom. 8.23.24 for our life is hidden and as yet we can not see that which we hope for Thus then he only speakes of the dead that is to say of the condition of the faithfull which sit now in the shadow of death in regard of the many afflictions wherewith they are dayly visited whence we see that this can not be restrained to the last resurrection For we contrariwise affirme that the reprobates are dead The reprobates are dead whilest they liue euen whilest they liue Why Because they neuer tasted of Gods fatherlie loue in Christ wherein the true life consists and therefore they perish in their brutish sottishnes But because the faithfull runne vnto God therefore they obteine life in the middest of their greatest dangers yea euen in death it selfe but in regard they set this last resurrection before them as the end of their hope therefore it can not be said properlie that they liue til that day be come that being then freed from all sorrowes and corruption
be comforted and refreshed or to fall vnder the burthen and so be ouerwhelmed Wherein hee confirmes that which I touched erewhile to wit that God exhorts not those that haue neede of rest to come vnto him in vaine as he saith Chap. 45.19 I aue not said in vaine to the house of Iacob Seeke yee me Are wee taught by this word then Surely if the fault be not in our selues we may safely rest in the doctrine which he sets before vs. For it is not his custome to feede vs with vaine hopes though men are often wont by fond conceits to throw themselues into many griefes and vexations Moreouer in that he shewes that this rest is prepared for those that are wearie and groane vnder the burthen we are taught therein at the least to haue our recourse vnto the word of God It is the property of Gods word to b ing assured rest to our soules See Ier. 6.16 to the end wee may obtaine rest By which wee may be assured and that by good experience that it is the propertie of this word to quiet our boiling passions and to appease our distracted and amased consciences Whosoeuer hee be then that wanders in seeking rest out of the bounds of this word shall alwaies be vexed and shall surely tremble in continuall feares and good reason for they will bee wise and happie without God This as we see befals the Papists who hauing scorned this peace are therefore tossed to and fro all their life time with horrible anxietie For Satan turnes end windes them that they are euer vexed with terrible astonishments and yet can neuer find anie place of rest Vers 13. Therefore shall the word of the Lord be vnto them precept vpon precept precept vpon precept line vpon line line vnto line there a little there a little that they may goe and fall backward and bee broken and bee snared and bee taken ALbeit the Prophet repeates the same speech with the former yet the sense doth a little alter for now he denounceth the punishment of this so wilful a deafenesse whereof he spake The iudgement is that God shall so dazle their wits that they shal not only reap no fruite at all of the doctrine of saluation but an emptie and vnprofitable sound In a word from the former verses he concludes that seeing the word of God had in no sort profited the Iewes that their vnthankfulnes should now be punished Note that God may continue his word in a nation in the meane while depriue them of the benefit thereof Not that Gods word should bee cleane taken from them but in wanting vnderstanding and a right iudgement they should groape for the way at noone day and should not finde it And thus God blindes the eies and hardens the hearts of the reprobates more and more when they are waxen incorrigible Saint Paul alleadgeth this place when hee reprehends the foolish conceit of th◠Corinthians who were so possessed with pride that they admired none but such as spake vnto them in strange languages 1. Cor. 14.21 It being an vsuall thing with the common people to wonder at strange vnwonted things But this place of Paul is ill vnderstood by reason they haue not well pondered the Prophets words which the Apostle very fitly applies to his purpose For he declares how the Corinthians were caried away with a foolish and vnbridled ambition vnreasonably affecting things altogether vnprofitable and thus were become children not in malice but in iudgement and vnderstanding By meanes whereof they pulled the curse of God wittingly vpon themselues wherewith the Prophet had threatned the Iewes in this place And so it came to passe that the word of God was vnto them precept vpon precept receiuing no more fruit by it then if one had told them a long tale in a language they vnderstood not Men are growne exceeding fond therefore when they begin to throw themselues by a vaine affection into wilfull blindnesse and benummednesse of spirit with which plague the Lord here threatens the obstinate rebellious Saint Paul then expounds and cleeres this sentence of the Prophet verie well shewing that such as abuse the doctrine of saluation are vnworthy to profit any thing at all by it We had almost the like place to this in the eight Chapter Chap. 8.16 Chap. 29.9 10. where our Prophet compared his doctrine to letters sealed vp and anon he will liken it to a closed booke This falles out when the Lord depriues men of the light of his spirit and of sound iudgement for their vnthankfulnesse sake that seeing they might not see and hearing they might not heare at all whereby hee punisheth them most iustly We ought to obserue this well for wee often take our selues to be great proficients and to be exceeding happie that we haue the word of God amongst vs but what profit get we by it vnlesse our vnderstandings be fitted to cōceiue it and our hearts framed to be directed by it For wanting this We are in worse case in inioying the word then if we were vtterly bereaued of it vnlesse we yeeld obedience therunto wee are more accursed then if we had not the word at all And therefore wee stand in neede of a twofold grace First that God would inlighten vs by his word secondly that hee would open our eyes and dispose our affections to imbrace the obedience of it Otherwise the light of the Gospell shall stand vs in no more stead then the light of the Sun doth to the eyes of him that is starke blind By this chastisement then we are admonished Let vs beware how wee abuse Gods word not to abuse the word of God by our prophanenesse but to vse it to that end for which he hath ordained it In the end of the verse he shewes what ruine is like to fall vpon those that profit not by this cleere light of the word euen to bee left without a guide and to stumble and fall because they are departed out of the right way But he telles them their falles shall not be easie for they shall be broken By the word snared hee vseth an other similitude to wit that snares are prepared for vnbeleeuers wherein they shall be hampered and led to destruction Wee haue had the like speech in the eight Chapter Chap. 8.16 and almost expressed in the very same words for there the Prophet handles the same doctrine as touching the blinding of the people who by the hardnesse of their hearts had prouoked God to anger Now his purpose is here to shew that such who take the bridle in their teeth and will needes turne their backs and be gone from the direction of the word are verie neere to a ruinous downefall For they shall either meete with stumbling blockes against which they shall dash themselues in peeces or with nets in which they shall be snared and taken In a word they shall no way escape for a mischiefe watcheth
of God we ought so to behold that wee at this day acknowledge him to be the same Iudge he was wont to bee and that the same vengeance is prepared for vs if we giue not eare to his holy admonitions In that he expresly mentions them that are learned and ignorant obserue that we comprehend not the mysteries of saluation by the quicknesse of our wits or because wee haue bin well trained vp in schooles for this could not priuiledge such from the imputation of being blind Gods word then must be imbraced with our whole affection if wee mind to bee freed from this vengeance wherewith not the rude and ignorant alone are threatned but those also which are booke learned as they say Vers 13. Therefore the Lord said Because this people come neere vnto mee with their mouth and honour mee with their lippes but haue remoued their heart farre from mee and their feare toward mee was taught by the precept of men THe Prophet shewes that the Lord shall haue very iust occasion to correct his people thus seuerely albeit it was an hard and horrible punishment that their mindes should bee so besotted by Gods reuenging hand But as men are bold and rebellious so they are easilie drawne to plead with him as if he dealt ouer rigorously with them the Prophet declares that God hath performed the office of a Iudge that the cause thereof rested wholly in men who stirred him vp by their impietie rebellion Also he shewes that the people haue well deserued this chastisement but especially by their hypocrisie and superstitions Hee notes their hypocrisie Hypocrisie in telling them that they drew neere with their mouth and lips for so I expound the verbe Nagash which I take to bee most probable although others are of a contrarie opinion for which cause some translate To shut vp others To magnifie ones selfe but the * That is opposition antithete to wit the verbe to withdraw which is added by and by after shewes that this is the true exposition which also is most receiued But he taxeth their superstitions Superstitâ—â—â— and idolatries when hee saith that their feare which they had was taught by the Commandements of men Now these two things are for the most part ioyned together Nay more then that for hypocrisie is neuer without impietie or superstition Hypocrisie superstition goe coÌ„monly together and on the other side impietie superstition is alwaies accompanied with hypocrisie By the mouth and lips The differeÌ„ce between true worshippers and false he meanes the externall profession which is common both to good and bad but they differ in this that the wicked haue onely a vaine outward shew thinking themselues discharged if they haue opened their lips in Gods worshippe and seruice but the good present themselues before God in the trueth of their hearts in yeelding him obedience with all their power they acknowledge and confusse how far off they are from performing their duties as they ought to doe Hee vseth then the figure called Synecdoche a thing very frequent in Scriptures when a part is taken for the whole But hee made choice of that part which was verie fit for his purpose seeing men are wont to make most shew of godlinesse by the tongue and lips The Prophet then comprehends all the other parts of Gods worship whereby hypocrits are wont to counterfet and deceiue for they are euerie way bent to lying and vanitie We need seeke no better expositor of these words then Iesus Christ who vpon the speech of washing of hands wherewith the Pharises reproued the Disciples because they had omitted so holy an act in their conceit that he might conuince them of hypocrisie saith Isaiah prophecied well of you O yee hypocrites saying This people honours me with their lips but their heart is far off from me Matth. 15.7 8. To the lips and mouth therefore the Prophet opposeth the heart the integritie whereof God chiefly requires of vs. For if we want that he reiects all our workes carie they neuer so goodly a shew in the eyes of men For as himselfe is a Spirit Ioh. 4 23 24 so also will he be adored and worshipped of vs in heart and spirit at which end if we begin not we may doe what we will in outward shew but it shall euery whit bee accounted nothing else but vaine ostentation Hence we may easilie iudge what estimation the religion of poperie ought to haue amongst vs who put all their seruice of God in ringing With what truÌ„peâ—ies the Papists wold seeme to honor God piping singing mumblings in setting vp candles in copes censings crossings and a thousand such fooleries for we see that God not onely reiects these things but also detesteth them Now for the second point when God is serued according to mens inuentions he condemnes this superstitious feare albeit men indeuor to couer the same with a faire pretext of religion deuotion and feare Hee giues a reason why this is in vaine to wit because this people was taught it by the precepts of man For I read the word Melummadah which signifies taught passiuely because the Prophets meaning is that all order is ouerthrowne if mens precepts and not the rules of Gods word bee taken for the right manner of his seruice For the Lord would haue our feare and the honour which we giue him to be squared according to the rules of his word and demands nothing but a sound obedience by which wee dispose of our selues and all our actions according to this rule without turning either to the right hand or vnto the left Whence it sufficiently appeares that all those who are taught to serue God after mens traditions are not onely senslesse but do also wearie themselues in a pernicious labour for what do they else but prouoke Gods wrath against them who cannot more plainly discouer how much hee hates these wil-worships then by this so heauie a punishment Flesh and blood I grant thinkes it strange that God not only makes none accouÌ„t of this trash but also seuerely punisheth mens indeuors who through error and folly take much paines to appease him But wee are not to wonder if hee maintaines his owne authority after this sort Iesus Christ himselfe expounds this place saying In vaine doe they serue me teaching for doctrines mens precepts Matth. 15.9 Some would supply a coniunction thus And precepts as if the sense were not otherwise cleere enough But it appeares he meant another thing to wit that they take a wrong course who follow mens commandements for the rule of their faith and life Vers 14. Therefore behold I will againe doe a meruailous worke in this place euen a meruailous worke and a wonder for the wisdome of their wise men shall perish and the vnderstanding of their prudent men shall be hid HE not onely threatens the ignorant and common multitude with blindnesse but also the wise who drew the people into an
admiration of them Now by this punishment we may iudge how odious and detestable this sinne of hypocrisie is before God How detestable the sin of hypocrisie is before God of which he spake in the former verse Is there any punishment more to bee feared then blindnesse and giddinesse of spirit Men commonly perceiue not the greatnesse of this mischiefe and yet it is of all other the greatest and most wofull He speakes not of the rude ones then but of the teachers themselues who ought to be in stead of eyes to the people For the multitude are alwaies blind of themselues as the rest of the common sort are but if the eyes be blind what shall become of the rest of the parts of the body If the light as Iesus Christ saith be turned into darknesse how great is that darkenesse Matth. 6.23 This is added therefore by way of amplifying this iudgement From this place also we may gather how foolish and vaine the boasting of the Papists is who thinke they haue put all the world to silence if they once alleadge the authoritie of their Bishops Doctors and Priests of the Apostolicall Sea The Papists thinke they haue put all the world to silēce if they but once mention the authoritie of their Bishops and the Apostolicall Sea It may be they thinke they haue better knowledge then the Iewes But whence haue they drawne it They will say from God But wee see the Prophet speakes not here of the wise among the Caldeans or Egyptians but of that order of Priesthood which God himselfe had ordained yea of the Teachers and chiefe heads and of the standard bearers of the elect people and of the onely Church of God in those times In a word of that high Priest who was a figure of the Sonne of God Christ Iesus For vnder this name of the wise men hee comprehends whatsoeuer was excellent and in account among the people Vers 15. Woe vnto them that seeke deepe to hide their counsell from the Lord for their workes are in darknesse and they say Who seeth vs and who knoweth vs THe Prophet once againe sets himselfe against the wicked and prophane contemners of God whom before he called mockers Chap. 28.22 who thought themselues wise in nothing more then in setting light by the word of the Lord. For religion was become a thing too base for them and therefore they shrowded themselues vnder their craftie inuentions as in a labyrinth by reason whereof they boldly contemned all the admonitions threatnings of the Prophet yea not onely that but euen the whole doctrine of saluation It sufficiently appeares by this verse then that this plague which afterwards spread it selfe further was then in the world to wit Hypocrits haue vsed of old to scorne both God and the prophecies hypocrits were wont pleasantly to scorne God in their hearts and to despise the prophecies Isaiah cries out against them therefore and calles them Hammaamikim that is to say Diggers euen as if they digged themselues caues and hiding places thinking thereby to deceiue Gods sight The words following of hiding their counsels may serue vs for an exposition Some expound this verse as if the Prophet condemned the curiositie of such who are too bolde in diuing into the secret iudgements of God but this exposition hath no good foundation The Prophet makes it cleare enough of whom it is he speakes when he addes their scoffing speeches in that they thought to commit their wickednes so couertlie and priuilie as if none were able to discouer them now this hiding of their Counsels signifies nothing else but a bold perswasion of escaping Gods hand And thus the wicked obscure the light by putting their mists before it lest their secret peruersitie should be espied Thence proceeds this shameles question of theirs Who seeth vs for albeit they seemed in outward appearance to serue God yet they thought themselues able not only to put the Prophets to silence by their shifts and deuices but euen to ouerthrow the iudgements of God I grant they did not this openly for such will alwaies hold an outward shew of profession that they may the better deceiue others thereby but in their hearts they acknowledge no God but that which themselues haue forged in the shop of their owne braine Hypocrites acknowledge no God in their hearts but what they haue forged in their own braine Isaiah then compares these subtle practises of the wicked in which they so much please and flatter themselues to dennes or caues for they thinke themselues to be so couered ouer with a vaile that euen God himselfe can neither see nor surprize them in their wickednes Now in regard that the great ones are for the most part tainted with this vice I thinke the Prophet meant speciallie to taxe them for they thinke thēselues too too simple and dull witted vnlesse they can despise God and reiect his Law beleeuing no more thereof then that which likes their owne humors They dare not for shame reiect Religion whollie but are constreined whether they will or no to subiect themselues to some one worship or other But this they do only because they thinke it will bring them in some profit and commoditie but are neuer touched inwardlie with any true feare of God at all This impietie discouers it selfe in too many in these times but especiallie since the Gospell was reuealed We see how easilie men might be brought to be at one with God vnder the Papacie for had not the Pope forged such a god as would change his shape according to mens seuerall dispositions what man was there amongst them that had not a deuice by himselfe to purge his sinnes and diuers seruices wherewith to appease his god wherefore it is no maruell if grosse impieties appeared not then seeing they were hidden vnder such couerings but now they be remoued and taken away men haue plainely shewed what they were before In the meane while the euill whereof Isaiah complained in his time is no lesse incident to those of our age for men thinke that God sees neuer awhit when they haue put their shifts betweene as if all things were not naked and bare before his all seeing eyes or as if any were able to hide themselues out of his sight or to deceiue him You see the cause then wherfore the Prophet for a more ample declaration saith that their works were done in darkenes referring it to the vaine confidence wherewith the wicked are bewitched who haue their sight so dazeled notwithstanding the light before them that in not seeing it they labor to flee from the presence of God Nay which is worse they promise themselues freedome frō all punishment and giue themselues the raines to all disorder as if God lay so closely hid that he could be no way able to finde them out Hereunto appertaines that which they say Who shall see vs Not that the wicked vtter such words with their mouths as
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
If this bee wanting a good King shall neuer be able so to aduance religion and iustice but his officers will bee readie more or lesse to foreslow the course of good proceedings And if there be not among the highest such a harmonie and agreement touching these things Simile as is in a well tuned instrument of musicke the Church Commonwealth shall seldome prosper The counsell therefore which Iethro gaue Moses his sonne in law is to bee hearkened vnto of euery good King let him chuse for his officers such as bee men of courage fearing God Exod. 18. and hating couetousnesse yea let him appoint such for his Captaines ouer tens fifties and hundreds But now adaies bawdes ruffians flatterers and iesters are forsooth aduanced by Kings to whom are assigned the chiefest dignities and places as iust rewards of their flatteries and bawderies Are we to wonder then when wee see commonwealths euery where almost fall to ruin and come to nought and all true administration of iustice and iudgement abandoned and reiected No verily Our sinnes the cause of all disorders both in ciuill and ecclesiasticall gouernments For it is the iust punishment of our sinnes yea and wee our selues deserue to haue such gouernours because wee will not suffer God to haue the gouernment of vs. How is it possible they should inioy this so singular a benefit which are knowne rebels prophane or malicious hypocrits who cast the Lord and his hests behind their backes and will not indure the sweet yoke of Christ which would bring with it this happy and florishing estate of the Church here promised Vers 2. And he shall be as an hiding place from the wind and as a shadow from the tempest as the riuers of waters in a dry place the shadow of a great rocke in the desert land IN this verse hee lets vs see how exceeding needfull it is to haue a well ordered Commonwealth when hee calles this King an hiding place for the wind and the shadow from the tempest For the world is neuer in such good case as when euery one willingly abstaines from that which is euill and when all quietly seeke the benefit of one another without constraint For as much then as many take libertie to offer violence to their neighbours by reason of their intemperancie and vnruly passions men shall be in continuall strife and debate if there bee not remedies at hand by law and iudgement seates to still and pacifie them but because many by their lordly authoritie are readie rather to raise vp troubles then to allay them it is not without cause that this good King is heere adorned with such titles And if this were rightlie spoken touching the person of Hezekias how much more doth it fitlie appertaine to Christ Christ especiallie is this hiding place in whom wee haue our sure and only refuge in these tempests amiddes which wee must be tossed as long as our conflicting dayes shall last in this world Christ our shadow and most sure hauen of safetie in the midst of siâ—ie trials and flouds of aduersities Are we then parched with heate Let vs learne to shroude vs vnder his shadow Are we euer and anon tossed with waues so as it seemes we shall be swallowed vp of them Let vs runne to him as to our most safe and sure hauen He will easily still and quiet all tempests He will set all things in order which before were confused and out of frame Vers 3. Then the eyes of the seeing shall not be shut and the eares of them that heare shall hearken 4. And the heart of the * Or rash or giddie headed foolish shall vnderstand knowledge and the tongue of the stutrerers shall be vnloosed to speake distinctlie HEnce wee may yet better perceiue that the Prophet so sets forth the gouernmeÌ„t and reigne of Hezekias that his meaning therewithall is to leade vs higher For he intreates here of the restauration of the Church whereof there was some resemblance vnder Hezekias but the full accomplishment of it was vnder Iesus Christ We know the Church neuer prospers well if it want iust and wise gouernours But which way can this bâ— attained vnlesse Christ reigne It followes therefore that himselfe and his kingdome are here recommended vnto vs. Now this promise is opposed to that fearefull iudgement of blinding mentioned in Chap. 29.10.11 Heere on the contrarie he promiseth that true light so as those which were blinded before shall now see clearely the deafe shall begin to heare the foolish shall vnderstand knowledge and the flutterers shall speake distinctlie He calles them seers hearers which ought to haue taken heed to the word of the Lord when it was published vnto them but they chose rather to remaine wilfullie blinde and deafe and estranged both their minds and thoughts from wholesome doctrine Now the Lord promiseth them that hee will restore eyes eares tongue and vnderstanding vnto them Sure it is that whatsoeuer is heere promised proceeds from the free grace of God for the question is not now simplie what men shal do of themselues but of that which God shall worke in them These then are the speciall gifts of God as on the contrarie when he shuts the eyes takes away vnderstanding and the right vse of speech and suffers ignorance and barbarousnes to reigne these are to be accounted horrible iudgements whereby God auengeth himselfe vpon the vnthankfulnes of men and also of their contempt of his word The Prophet then promiseth that God taking pitie of his Church will at the last restore that vnto her which before he had iustlie withheld It is Christ only that giues vs eies eares a tongue and an vnderstaÌ„ding heart No spirituall life in the world out of Christ and that for the loue which he beares vnto Christ from whom we must receiue a tongue to speake eyes to see eares to heare and an heart to vnderstand for till then we are more then blockish and smitten as it were with a fearefull sottishnes Let vs know then that out of Christ there is no spirituall life in the world Why so Because euery mothers sonne of vs is blind deafe dumb and foolish vntill we be gathered into that bodie whereof he is the head whence it followes that all these benefits faile when his kingdome is defaced We are also to note that the chiefest benefits which aboue all others we are especiallie to desire are here recommended vnto vs No riches comparable with these benefits which the Prophet here recommends vnto vs. for riches and the like in the inioying whereof men vsuallie place their happines ought to be esteemed as nothing in comparison of these things Shall we not be more then miserable in the middes of all abundance if the Lord denie vs these spiritual blessings whereof the Prophet speakes in this place Take away these and we may be sure Christ is gone neither can wee haue any part in him For from him doe
these heauenlie graces flow as S. Paul teacheth vs Ephes 1.3 Seeing therefore we now enioy these benefits whereof we haue been so long depriued let vs blush for shame that with our tongues we haue not rendred vnto Christ that glorie which is due vnto him also that we haue neglected to applie the vnderstanding which he hath giuen vs to the aduancement of his kingdome and to the furtherance of his seruice for by neglecting these things we haue manifested to all the world that his kingdome hath no place in vs. To conclude for as much as fooles are wont to be rash and headie therefore the Hebrues take hastines for follie for wise men are commonlie warie and slow in that they take in hand Vers 5. A niggard shall no more be called liberall nor the churle rich THe Prophets meaning is that all things shall be brought into their order that men should not esteeme vices vertues as they did in times past For where gouernment is confused the couetous reigne as Lords because men vsuallie iudge of vertue by power and riches Let a poore man be neuer so honest religious yea and liberall according to his abilitie yet he is generallie despised of all In an ill gouerned Common-wealth therfore all things are out of frame but the contrarie easily discouers all such iuglings For let vertue once be in request vice will forthwith be brought to light The godly also haue greater libertie to represse the pride of such as before trode all iustice and equitie vnder foote Besides in regard the Prophet speakes here touching the state and reformation of the Church the gouernment whereof is spirituall we must yet raise vp our minds a little higher that wee may refer all this vnto Iesus Christ whose peculiar propertie it is to discouer the vices that are hid and to take away the vailes impediments which change the outward face of them by reason whereof they are for the most part praised no lesse then if they were vertues indeed This hee doth by the Gospell How so Through the preaching thereof he laies those wickednesses open which before were close and secret and makes them appeare in their owne likenesse so as none shall be beguiled by outward appearances vnlesse he will wittingly close vp his eyes Will yee see the reason then why the Gospell is so generally hated of the world No man would willingly haue his secret filthie thoughts and vile actions made manifest The Philosophers dispute very well in manie places touching couetousnesse and liberality and in some sort discouer the differences betweene them but they gage not the consciences to the bottome neither doe they truly distinguish betweene the one and the other This cannot bee done but by Christs light when hee shines by his Gospell discouering the inmost secrets of our hearts bringing vs to a spirituall and willing obedience We are here therefore called to the iudgement seate of Christ who onely vnmaskes hypocrisie causing vs to see whether we be truly liberall or niggardly Vers 6. But the niggard will speake of niggardnesse and his heart will worke iniquitie and doe wickedly and speake falsly against the Lord to make empty the hungry soule and to cause the drinke of the thirstie to faile WE may also translate The wicked will speake wickedly for the word Nebalah signifies all manner of villanie or wickednes which we commonly call a man of no worth We may also translate The foole will speake wickedly and thus there should be some allusion in the words Nabal and Nebalah but the sense would be diuers Notwithstanding because he vsed the verie same word in the former verse when he spake of lawlesse persons niggards I do the rather follow this interpretation I take the word Auen for impietie for he speakes of a continued liberty to doe euill as the sequell sufficiently shewes Why so Because hee directs his speech to such as plunge themselues into all manner of leaud behauiour being without touch of breast and as it were past feeling They iest out all admonitions and scorne both God and his messengers But Christ drawes euen such forth into the light and laies that open to the view of their consciences which before lurked in secret for to him it belongs to diuide with his two edged sword of the Gospell euen betweene the marrow and the bones Heb. 4. that euery thought may lie naked and bare before his iudgement seat Our Prophet then continues on the same matter which he began to handle in the former verses Others expound it otherwise yet not so properly as I thinke for they take it to be a prouerbiall speech and expound it in the present tence The villaine speakes of villanie But if I be not deceiued the Prophet points out vnto vs an higher matter to wit that Christ who is the Iudge of the world will ascend into his iudgement seat to manifest what is in the heart of euery one For as long as he forbeares to execute the office of a Iudge all things run out of course wicked men are applauded because they carry a faire shew of vertue and the godly are counted as the of-skowring of the world But Christ will bring euery mans doings to the touchstone that sow wickednesse which before caried some colour of vertue might be discouered For which cause it is said hee hath his fan in his hand to separate the good corne from the chaffe This fan is the Gospell whereby God as a iust Iudge Mat. 3. puts the wicked as it were vpon a racke and maugre their teeth makes them to vtter their inmost thoughts Wee haue good proofe of this againe and againe The Gospell hath broght popish iuglings to light whilest wee discouer that grosse idolatry which was so masked vnder the papacie that men tooke it for Gods true worship Oh how wonderfully were the poore people wrapped in superstitions Who would euer haue thought that there had lien such horrible monsters in those times of darknesse within the hearts of men such as they are now manifested to be For the contempt of God so ouerflowed that some shewed themselues beasts rather then men But what doe the Papists Popish slanders They cry out as if we by our doctrine had let loose the bridle to men and had set open the doore to epicurisme so as it should be lawfull for any amongst vs without blushing to doe what he list But let them heare our Prophets answer who telles them that the truth of God being once brought to light vile persons will behaue themselues vilely and the wicked will then speake wickedly otherwise how should Christ be a spirituall Iudge if he did not manifest the secrets of the hearts and discouer the things that were most deeply hidden But besides the scoffes which the reprobates cast forth against God hee taxeth also their crueltie namely They make emptie the hungry soule Wherein the Prophet orderly recites the sinnes that are against the second
had been made acquainted from point to point with all his purposes and therfore scoffingly reproching him saith I perceiue thy consultations well enough but alas they are but vvords of the lippes Now this clause is diuersly expounded some reade Thou saiest thou hast not the words of the lips onely that is thou braggest not onely of eloquence but of courage and counsell Others Thou hast speech indeed but counsell and strength are fit for war But I approue not of them who take vvords for praiers for that would bee a sense constrained and too far fetched Thus vnderstand it then Hezekias hath words of the lippes that is to say hee tickles your eares with goodly discourses and sweete promises to keepe you from reuolting he hath indeed plentie of words as they say but of vvhat value are they to wage warre against a mightie potentate as if he should say I am not ignorant what Hezekiah doth nor vpon what principles he staies himselfe euen vpon sweete wordes but these are nothing worth to wage warre withall for counsell and strength are needfull for that It may also be well râ—ferred to the Egyptians as if hee should say that Hezekias plaied the foole to suffer himselfe to bee gugled with faire promiâ—es For we need not doubt but the Egyptians were forward enough in promising mountaines and wonders although they were slow enough in performing anie thing Vers 6. But forasmuch as he will speake of this matter anon I willingly thinke that he derides Hezekias as one who being stript of all furniture fit for warre onely entertained his people with wordes full of vaine boasting Vers 6. Loe thou trustest in this broken staffe of reede on Egypt whereupon if a man leane it will goe into his hand and pierce it so is Pharaoh King of Egypt vnto all that trust in him IT is very likely that this is distinguished from the former sentence For hauing said that Hezekias entertained his people onely with glozing and flattering words thence concluding that his confidence was vaine he comes now to other particulars and indeuors by all meanes to weaken the hearts of the people that by the discouraging of them he might with the greater facility cause them to yeeld First he labours then to bring the King into disgrace with his subiects secondly he awakens the hearts of the subiects by telling them that the helpes vpon which they relied concerning Egypt should no way help them and therefore they were very vnwise to expect any succour thence First he compares Egypt to a staffe of reede because of their weaknesse then by way of amplification he addes that it is broken thirdly that it is so far from staying him that leanes vpon it that it will rather pierce his hand The summe of all which is that the confidence which the Iewes had in the Egyptians should not onely be frustrate but also hurtfull And no doubt but Rabshekeh had had good cause thus to tax them if Hezekias had indeed relied vpon the Egyptians But he falsly shamefully accuseth this good King of that whereof he neuer had so much as a thought And yet God in the meane while paied this rude and rebellious people home with this reproch which they worthily deserued in suffering so wretched a caitife thus to scorne their reuolt and disloialtie Our Prophet had sharply censured this offence before but his reprehensions were reiected euery one turned away his eares They that cannnot indure to heare Gods voice in the ministerie of his word shall be forced to heare of the same things by such as shall be little to their liking was it not good reason then that the Iewes who so vnworthily disdained the Prophet speaking vnto them in the name of God should be sent to schoole to such a Master as railing Rabshekeh was By this example we are admonished that it is no maruell if at some time vnbeleeuers who cast off the counsel of God which tends to their saluation setting light by all prophecies bee forced to heare these and the like flouts from their enemies with which Rabshekeh the Captaine of the Kings armie heere proudly and disdainfully scornes the Iewes Also we may see how great difference there is betweene the admonitions of the Lord What difference there is betweene the Lords admonitions and Satans reproches and the reproches of Satan When God would withdraw our mindes from trusting in the arme of flesh he pronounceth this generall curse Woe be to him that trusts in man That all the world being brought to nothing wee might content our selues with him alone But to incourage those whom before he had cast downe hee sets this remedie before them Blessed is the man that trusteth in the Lord and vvhose hope the Lord is c. Ier. 17.5 7. Contrariwise Satan accusing vs for our vaine hopes therewithal sollicites vs vnto dispaire drawes vs from euill to worse and in the end to vse vnlawfull meanes as Rabshekeh heere doth who scornes the hope which the Iewes had in the Egyptians helpe that hee might bring them from that to rest vpon God onely but hee puts the Assyrians betweene as if saluation could appeare from no place else He names Pharaoh but he also comprehends all Egypt Vers 7. But if thou say vnto me We trust in the Lord our God is not that he whose high places and whose altars Hezekiah tooke downe and said to Iudah and to Ierusalem Ye shall worship before this altar RAbshekeh vseth an argument which consists of these three members to wit either Hezekiah thinks himselfe strong enough to resist or hee lookes for helpe from Egypt or he trusts in God If he rest vpon his owne strength it is his solly for what is he in comparison of my master As for Egypt let him neuer expect helpe thence but rather hurt and losse His onely stay that he rests vpon must be the helpe of God but hath he not ouerthrowne his altars and abolished his seruice will hee not therefore rather punish then helpe him Rabshekeh then in a word strips this good King at once of all succour both of God and man Satans drift in this was not onely to pierce the heart of the King and to ouerwhelme him vnder the burthen of this affliction but also to stir vp the Commons who commonly are factious and inconstant to rebellion Many whereof no doubt yet doted vpon their old superstition and would easilie haue been drawne to a reuolt by this subtile deuice because the ancient religion forsooth which had long custome ioined with it was now changed by Hezekias who in their conceit was iustly punished for his rashnesse For example if any thing now fall out otherwise then well the Papists by and by cry out with open throats that it is a iust vengeance of God vpon vs because we haue beene so bold to abolish their traditions and ceremonies receiued for so many hundred yeeres Vers 8. Now therefore giue hostages to my Lord the
what practises Rabshakeh indeuoured to discourage the hearts of this people And first hee telles vs that he spake in the Iewes language Verse 11. notwithstanding that the Ambassadors had besought him to speake in the Aramites Now it must needs be a great corasiue to the hearts of the faithfull to heare this holy tongue which was dedicated to the mysteries of heauenly wisdome to be thus prophaned and prostituted to such horrible blasphemies neither could it be auoided but this tentation shrewdlie shaked the vnfirme and weake No enemies worse then those that speake out owne language But hence we may note that there are no enemies more noisome then those that speake in our owne tongue Of which we haue experience now in very many who learne our tongue that is to say our manner of speech that they may the better insinuate themselues into the eares of the simple and ignorant to turne them away from the truth Thirtie yeeres agoe the Papists had a barbarous language Note vtterly estranged from the stile of the holy Ghost there was scarcely to be heard amonsts them one word that sauored any thing at all of Christianitie but now they haue learned to varnish ouer their blasphemies with the language of Canaan that so we might take them for honest men And thus wee see the diuell hath filed and furbushed their tongues for he is their father and instructer as hee was in times past vnto Rabshekeh When it is said he stood vp it is to set forth the pride and insolencie of this varlet for his outward gestures manifests sufficiently how arrogantly he behaued himselfe No doubt he stood before but now hee raiseth vp himselfe to be the better seene and feared of the Iewes And hauing yet once againe told them the greatnesse of his King Satans policie he addes vnto it the message with which he was sent For it is one of Satans policies with high wordes to set forth the power of our aduersaries and to make the dangers seeme greater then they be indeed to bring vs out of heart for wee faint by and by as soone as our eies are but a little dazeled with the glory of earthly things Against it therefore we are to oppose the power of God which will be sufficient to arme vs with strength against all the powers of darknesse The enemies cease not to brag proudly euen with open mouth of their greatnesse and power and scorne our feeblenesse and weaknesse but if the Lord be with vs what should astonish vs Vers 14. Thus saith the King Let not Hezekiah deceiue you for he shall not be able to deliuer you IN giuing to his Master the title of a King he speakes of Hezekias as if hee were but some common person and giues him no title at all Also not content to continue his slanders against this good man he now disgorgeth his venome euen against God himselfe calling the trust confidence which Hezekias had in his fauor whereunto he also exhorts all his nothing but impostures and deceipts Slanders of the Papists Wee at this day are assailed with the like slanders of the Papists when they say we do nothing else but seduce and leade men into perdition by teaching thē to trust perfectlie in one only God But we neede not maruell much if they cast those reproches vpon vs which were cast vpon this good King seeing they proceed from the same author and father of lies euen the Deuill Where he saith Ezekias is vnable to deliuer his people it was very true in deed vnlesse God did also put to his hand Neither did Hezekias attribute this vnto himselfe to rob God of his honor but freelie protested that his owne safetie and the safetie of his people depended vpon God only But it was needful that this aduersarie should disguise his words as the wicked doe at this day whē they meane to defame our doctrine for they forge faire and goodlie pretexts to make our words hereticall in shew so as they easily deceiue the hearers vnlesse they haue their eies in their heads to consider of all things wisely Vers 15. Neither let Hezekiah make you to trust in the Lord saying The Lord will surely deliuer vs this Citie shall not be giuen ouer into the hand of the King of Ashur NOw Rabshekeh recites Hezekias his exhortation by which he encoraged the people and addes his refutation as if it had been but a vaine speech euen the inuentions of his owne braine whence it appeares that the wicked make none account at all of the power of God although they can speake of it to serue their owne turne For albeit he denies not plainly that God is able to help his people if he would but makes them beleeue he is angrie with them and therefore is their enemie yet in ouerthrowing their faith as much as in him lies he abolisheth the power of God because his meaning was so to smite the hearts of this poore people with terror that they should be constreined through despaire to subiect themselues to the lawes of this victorious Tyrant Moreouer by another subtletie he also indeuors to wring frō them their trust in Gods help in that he allures them as we shall see in the next verse with promises of inioying plētie and ease For what is able to worke in vs a desire to reuolt from God sooner then whē we are drawne thereunto with the shew of profit and pleasure If the world begins once to smile a little vpō vs and to glad our hearts then behold the hope of eternall life begins forthwith to vanish for our senses alwaies dote vpon present things Rabshekeh hauing armed himselfe with this engin giues them this admonition Depend not vpon vncertaine hopes rather take that which is certaine This maner of speech hath great efficacie in it to allure vs to a reuolt For men are apt to nothing more then to be possessed of that which may bring them profit and it is exceeding irksome and tedious vnto them to be deferred or to hang in suspence so as to preferre the good which is yet farre off before the commodities which are before their eies See Rabshekehs argument then Wee must walke by faith and not by fight 2. Cor. 5.7 Hezekias promiseth you help from God but you see no such matter he therefore seekes to captiue your wits in the expectation of things vncertaine but the King my Master will not only promise but wil performe in giuing you those things which you see This might seeme to be a very strong argument But let vs finde out the fallacie for Satan is often wont by such sleights to turne vs from depending vpon Gods prouidence The Lord calles vs to the hope of eternall life which as yet is hidden from vs Rom. 8.25 for we hope for the things which wee see not Hee promiseth that he will be our Sauiour in the meane while he suffers vs to languish and faint many
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
called the first borne of euery creature Colos 1.13 so the Church also which is his bodie obteines in this world the preheminence of dignitie and honour I leaue the Rabbins to their rauings Rauings of the Rabbins when they say that God created the Messiah and Ierusalem with a throne of glorie before he formed heauen or earth But we must hold this principle that he will be the faithfull gardian of his Church seeing he hath vouchsafed to preferre it before all the world besides As touching that which followes in the end of the verse And should I now bring it to this point Some draw it to a sense altogether wrested I denie not but the Prophets words are in the preterperfectence Now I haue brought it and put it but because the change of the tence is very familiar and vsuall in the Hebrue tongue it is certaine that the Prophet hauing affirmed that God is in such wise the former of his Church that it is the chiefest of all his works he now thence concludes that it can not be ruinated as other common things are It must be read by an Interrogation then Shall I bring it now or should I suffer it to be brought As if he should say Should I suffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes For he compares Ierusalem with other Cities which were destroyed and subdued by the Assyrian that so they might know that this Tyrant should not so easily obtaine that which he desired because the difference is great betweene it and other Cities which haue beene raced to the foundation It must not be compared then with other Cities how well fortified soeuer they be because they with the earthlie matter of which they consist shall easily fall but albeit the Church be but weake and feeble in outward shew yet hath shee such a stable and firme foundation laid in Gods secret election that it can neuer be ouerturned by any tempests whatsoeuer The glory of the Roman Empire gone We see strange changes haue befallen the world Commonwealths haue been turned topsie turuie Empires abolished mightie nations subdued and their renowne and glorie extinguished What is now become of the glory of the Roman Empire What is become of the Nobles of this people who were the Lords of all the earth If any reliques thereof remaine which is very small is it not brought vnder the miserable slauerie of that cursed monster That Antichrist of Rome an exec able monster I meane Antichrist who exerciseth his tyranny ouer al the earth Where is now the liberty which Rome once inioied Where is that goodly forme of a Common-wealth which was once to be seene there Rome may now well be called the shop of all mischiefe and impietie Rome may now be called the shop of al imipâ—ty and a cage of euery vncleane bird But in the midst of all these horrible confusions the Lord shewes that he wil preserue Ierusalem that is to say his Church and albeit among these changes she be tossed vp and downe and diuersly afflicted yet she shall stand fast notwithstanding At least the shakings and persecutions which she suffers shall not hinder her so that by many resurrections as it were she should not still be renued and multiplied from age to age Now although the members of the Church are not alwaies of one ranke in this world yet it is one and the same body knit by ioints and bands to one head Iesus Christ Thus then The Lord will keepe and defend the Citie and will cause the children of his seruants to continue that their seede may be established for euer Psal 102.28 Vers 27. * Or For the. Whose inhabitants * Ebr. are short in haÌ„d haue small power and are afraid and confounded They are like the grasse of the field and greene hearb or grasse on the house toppes or corne blasted before it be growne THe Prophet now better expresseth that which hee touched in briefe before to wit that the estate of the Church is not to be iudged according to that which she is in this world for though the strongest Cities be taken that the most valiant doe faile in heart and fall into their enemies hands yet the Church shall remaine and florish because she rests not vpon her owne strength neither hath she her foundation from earth but from heauen For there is a close opposition here betweene strong Cities which the inhabitants cannot keepe because they are frighted and troubled and the Church of God which being vpheld by his onely grace sustaines all assaults and is neuer vanquished for she referres all things to God onely who giues her beginning and being continues her strength indues her with constancie and all sorts of benefits in a word with all the parts of her saluation Hence we are taught that all the fortresses in the world are nothing vnlesse God be the watchman All the forces of men are but as shiuering reeds vnlesse they be sustained by his power castels ramparts and weapons bee they neuer so many and inuincible without him shall serue their turnes nothing at all This is yet better expressed by the similitudes which are added For it was necessarie that the faithfull should bee well informed touching the loue and singular affection which the Lord bare towards them lest they should be offended at the prosperitie of the prophane and wicked Albeit humane forces then be neuer so glorious in outward appearance and make all the goodly shewes that can be deuised yet the Prophet affirmes that it is but like the grasse and flowers of the field The first Simile which are greene and florish for a time and suddenly are gone He abaseth them more by the other similitude which hee ads touching the grasse vpon the house tops The second Simile whose stalkes are high and easie to be seene of all but if they grow vpon any high place then are they neerest their withering being neuer fit for any vse as the Psalmist saith for the reaper filles not his hand nor the gleaner his lap and therefore the passers by say not so much as God speed you Psal 129.6 7. So albeit the enemies of the Church be like the tall Cedars whose toppes touch the heauens as it were and florish by inioying the world at will yet shall they in a moment wither and come to nothing As the corne then which growes on the ground serues to much better vse then the vnfruitfull grasse which growes on the house top so the Lord shewes that the base and abiect condition of his seruants is much more excellent then theirs who by reason of their power exalt themselues so farre as to iustle against the Lord of heauen and earth Some thinke that that which is added touching the corne blasted should be the fourth similitude but as I thinke the Prophet would haue it serue as an exposition of the former similitude as if he should say
there was great likelihood of famine to insue which vsuallie followes warres for it is not possible but great dearth must ensue where the fields haue beene wasted and spoiled But against this necessitie which was likely to befall the Lord promiseth continuance of foode and propounds this as an euident signe of their deliuerance the better to perswade the people that he was the author thereof or at the least to fixe the memorie of it the faster in their minds This was a thing incredible and seemed farre to surmount all their capacities but it was needfull that the faith of Hezekias and the peoples also should be thus awakened that hauing intelligence of so rare a deliuerance they might be the better prepared to hope and that the issue also might shew how it came not to passe by chance or fortune vnto which for the most part these so many admirable workes of God are attributed The Prophets meaning then is After the Lord shall haue fraied the enemie away he will hold him so short that he shall neuer be able to renue his armie againe and thus thou shalt liue quietly in thy kingdome which shall bring thee forth fruit in such abundance that thou shalt want nothing Now in regard that part of their store was spent and the rest wasted as it comes to passe ordinarily in such publike calamities and that it was not permitted them to till the earth being now either besieged or else fled hee promiseth them corne without sowing vnto the third yeere Vers 31. And the remnant that is escaped of thâ— house of Iudah shall againe take roote downeward and beare fruit vpward THis appertaines to the former sentence for his meaning is that the Lord will deliuer Ierusalem in such wise that he will care for it also for the time to come and will keepe it vnto the end Truely all the benefits the Lord bestowes vpon vs are so many signes and testimonies of his perpetuall good will towards vs to the end wee might assuredly know that hee will neuer leaue nor forsake vs. But in this sentence wee are chiefly to obserue that which we haue also touched before to wit that the Lord defended Ierusalem because hee had pitched his Sanctuarie there out of which also the Messiah was to come The word Peliaih properly signifies Deliuerance but it is here vsed as a nowne collectiue which signifies those that are deliuered or are escaped as in other places the word captiuitie is taken for the captiues Now it is not without cause that he promiseth increase to this little remnant for albeit the siege was raised yet the people being much diminished they had small cause to reioice it was a thing very vnlikely to expect a full restauration of such an handfull of people That he might a little reuiue their sorrowfull hearts then he shewes that the Country shall be filled with inhabitans no lesse then if a faire and goodly plump of trees should fill the granges which were emptie before But it was not onely the waste of the land of Iudah which wounded the hearts of the faithfull thus with sorrow but the great dimunition of the ten Tribes their brethren which had also beene carried away captiues Now albeit they were thus scattered yet Isaiah promiseth that God would set them againe into their first estate so as they should multiply into an infinit number God often suffers his people to be brought to low ebs that his glory might the better appeare in their deliuerance for the Lord often suffers his to be diminished brought to nothing that his glory may the better appeare afterwards in their deliuerance And we at this day are to expect the like fauour from God which he hath heretofore shewed to his people that when wee see the Church at the last cast giuing vp the ghost as it were yet theÌ„ we may assure our selues notwithstaÌ„ding that God hath meanes enow readie at hand to multiply this small remnant againe For such a restauration must not be measured according to the scantell of our reason But hee saith the Church shall bee brought to so low an ebbe that euerie one will esteeme it quite forlorne euen as if it were plucked vp by the rootes and truly the kingdome of Israel was a most sorrowfull spectaâ—le of this plucking vp Yet the Prophet in the name of God promiseth such an increase that the tree which was stubbed vp by the rootes shall againe take deeprooting downwards Albeit the church then haue not that goodly outward hew beautie which the kingdomes of this world haue The Church of God must liue by faith and not by fight yet will the Lord giue it such an inward and secret power that by meanes thereof shee shall florish and grow contrary to all hope and reason of flesh and blood Let vs not be out of heart then though the Church seeme to want rootes neither let vs not thinke she hath none because they appeare not to our sight for the Lord hath promised she shall take roote downward Now hee addes the fruit also because the Church florisheth not onely as the grasse on the house top which is the estate of the wicked as we obserued in the 27. verse but shee shall bring forth plentifull increase and thus the Lord will finish in her the good worke he hath begun Vers 32. For out of Ierusalem shall goe a remnant and they that escape out of mount Zion the zeale of the Lord of hosts shall doe this BEfore hee promised the deliuerance of the Church vnder the similitude of rootes and fruits now hee sets it forth in plaine tearmes without any figure In these words therefore he alludes to that siege of Sennacherib which inclosed this small remnant of people vp in Ierusalem as in a prison by meanes whereof they were brought to great extremitie Now saith he they shall come forth that is to say all passages shall be laid open so as you shall walke to and fro againe at libertie without any annoyance For going forth is here opposed to the straits into which the poore Iewes were brought in regard of the feare of their enemies Albeit this word not onely signifies libertie to goe and come but the multiplying of the people which were few in number When the land of Iudeah then was ouerspread againe with great troopes and that out of these small remnants there came forth men and women like flocks of sheepe Ier. 30 16.17.18.19.20 31.10.11.12.13 Zach. 8.2.3.4.5.6.7.8 which were dispersed into all the quarters of the world it could neuer haue bin brought to passe vnlesse the Lord of this little handfull had created I will not say one but many peoples He not onely opposeth the zeale of the Lord against the counsels of men that hee might magnifie the excellencie of this worke but also admonisheth vs that it sufficeth of it selfe for all reasons wherefore the Lord shewes so wonderfull and admirable signes and tokens of
deserued hee thanks him for it as we haue said in regard it was his dutie to accept of the present mercie offered howsoeuer the iudgement was deferred till after his death Truly wee for our parts are to performe all seruices to the age in which we liue and to haue speciall regard vnto it wee must not cast off all care for the time to come but it is our duties to imploy our vttermost indeuors for that which is present and now most presseth vpon vs. We ought to performe our seruices to the vtmost to that age in which we liue Wee which liue in these times together are more neerly conioined in affection by the Lord that by our mutuall communication wee might helpe one another as much as in vs lies It is also to be noted that in respect of Hezekias his sinne hee had iust cause to feare lest the Lord might againe shorten and cut off the course of his life which had been prolonged before euen when hee lay at deaths doore Hearing therefore the promise to be ratified and confirmed hee giues thanks to God and is the more patient in regard of the calamitie to come although it could not but bee irkesome and greeuous to him to thinke of it THE XL. CHAPTER Vers 1. Comfort yee Comfort yee my people will your God say The occasion of this prophecie NOw the Prophet enters vpon a new argumēt for he lets the people alone which made no vse neither of admonitions nor threatnings whatsoeuer in regard they were become maliciously desperate and turnes him towards the posteritie to come to signifie to those which should bee humbled vnder the crosse that they should not be left comfortlesse in the end no not in their deepest distresses It is very likely that this prophecie was written by him The time when this prophecie was written when the time of the captiuitie drew neere that after his death he might not leaue the Church behind him ouerwhelmed with greeuous calamities without hope of restauration Now albeit that to the same end hee hath before mingled threatnings and terrors with his prophecies The prophecies that wēt before respected those that then presently liued these that follow the estate of the Church to come yet it seemes hee had a principall regard to those that then liued but all that which followes hereafter toucheth the estate of the Church to come which was restored long after the Prophets death For he will now set downe a perpetuall doctrine which is not to bee restrained to any particular time seeing hee discourseth both of the beginning and progresse of Christs Kingdome Of so much the greater importance therefore ought this prophecie to bee vnto vs by how much the more it belongs particularly vnto vs for our vse For albeit wee may euidently discerne in the former prophecies Why the prophecies following ought to be more highly esteemed of vs then the ormer that the doctrine therein contained is proper vnto vs as well as to the Iewes yet in regard he now leaues the Iewes that then liued and speakes to their successors and indeede to all the faithfull to the worlds end it seemes indeede that the doctrines following are more peculiar vnto vs. The Lord meant therefore to awaken the hearts of the faithfull by this exhortation lest they should faint vnder so many calamities First then he speakes to the Iewes which soone after were to be led away captiues into miserable seruitude where they should be depriued both of the sacrifices and Prophets and left destitute of all consolation had not the Lord bin pleased to haue releeued them by the comfortable doctrines of these prophecies ensuing In the second place he directs his speech to the whole Kingdome of Christ which should succeed them soone after to the end they might then take heart vnto them when in all likelihood they might seeme in the eies of the world to be vtterlie forlorne But to the end his words might haue the more efficacie and might indeede come neere the heart he brings in God raising vp new Prophets whom hee commands to sweeten and asswage the dolours of his people by an amiable consolation The summe is The summe of this prophecie that after these poore banished exiles shall haue seemed to haue beene forsaken for a time that Gods fauour and louing kindnesse shall breake forth as out of the darknesse and the prophecies which were ceased should then be brought to light againe Now to amplifie this their ioy he vseth the plurall number Comfort yee thereby shewing that he will not send one or two but many by troopes which also came to passe indeed wherein also we may more cleerly behold the infinite loue and mercy of God Moreouer it is diligently to be obserued that the verbe is put in the future tence will your God say Which some expositors translate in the present tence or in the preterperfect tence but therein they both change and corrupt the sense for the Prophet closly notes out the time wherein the people should be greeuously afflicted as if God had not seene them at all For howsoeuer the Lord at that time left them not destitute of hope touching their deliuerance by sending some Prophets vnto them yet in regard he deferred them long and that whilest they were miserably persecuted and in a maner halfe dead this consolation had no great efficacie till they saw some euident signes of their returne Comfort ye comfort ye The verb Comfort therefore is to be applied to the present time which being twice repeated not only confirmes the truth of the prophesie but also sets forth the power and efficacie of it as if he should say in this message there shall be a full perfect and perpetuall occasion of gladnes But especiallie they were to retaine the futurtence will your God say for in these words there lies hid a close opposition betweene that dolefull silence whereof I haue spoken and that comfortable doctrine which came in place of it This prophesie is like to the complaint of the Church Psal 74. Wee see not our signes our Prophets are not and there is none left that can tell vs how long in which we know she laments as one left destitute of true consolation because she could heare no promise of comfort in her distresses The Prophets meaning in this place then is The Lord will not suffer you to be left destitute of Prophets which shall comfort you in your extreame aduersitie for then he will raise vp men to whom he wil giue that commission which you haue so long desired and then will he shew he hath care of you Now I referre this verb will say not only to the captiuitie of Babylon but to the whole time of our deliuerance which comprehends in it the kingdome of Christ vntill his last cōming We must adde that he will say to the Prophet◠whom he will ordeine for this purpose for in vaine shal they vtter
neerer Iohn Baptist spake with more efficacie for he pointed out Christ with his finger Iohn 1.29 But because the besotted Iewes were nothing touched for the most part with the true feeling of their scattering therefore Iohn the Baptist sought out a solitarie and desart place that by the beholding of him he might awaken the drouziest of them to the hope of the promised deliuerance Iohn 1.21 In that he said he was no Prophet it was in regard of the end of his calling and of the summe of his doctrine for he was not sent to exercise any particular function for any set time but to prepare mens hearts to receiue his Lord and Master He also referres that properlie to all men which is said here touching the remouing of the impediments out of the way namely because the peruersitie of our nature the ouerthwart turnings of our vnderstandings and the rebellion of our hearts doe shut out the Lords passage and causeth vs that we can not so denie our selues as to yeeld him the obedience which we owe him Vers 4. Euery valley shall be exalted and euery mountaine and hill shal be made low and the crooked shall be streight and the rough places plaine HE both confirmes and expounds the former sentence The former sentence confirmed and expounded for he shewes that the Lord will suffer no impediment stand in his way to hinder him from redeeming and restoring of his Church wheÌ„ it seemes good vnto him These words may well be translated in the imperatiue so as the Lord should make the whole verse a charge giuen to the Prophets to prepare and make plaine the way but the difference is not very materiall let it suffice vs to haue his meaning which is that Gods hand shall preuailâ— though many difficulties and loâ—◠〈◊〉 come in the way to hinder this deliuerance Thus we may see that many hindrances present themselues as often as God once begins to worke for the saluation and succour of the afflicted God no sooner begins to worke for the saluation of the afflicted but many impediments comes in the way wherein notwithstanding his glorie shines so much the more neither is it any way hurtfull for vs. For his admirable power is manifested before our eies seeing all the forces enterprises and imaginatione of mans braine can neuer so hinder but that his decree must of necessitie come to passe for he will bring his seruants as easily ouer mountaines and through rough waies as if they passed through euen and smooth waies It is certaine that by mountaines and hils the Prophet vnder a figure meanes all sorts of obstacles for Satan neuer ceaseth plotting how to hinder our saluatioÌ„ For wheÌ„ the matter coÌ„cerne our spiritual deliuerance no doubt but these words comprehend in them all inward and outward impediments ImpedimeÌ„ts hindring vs in our spirituall course as carnall lusts and crooked affections ambition vaine confidence impatiencie c. all which do wonderfullie withstand our passage A singuler consolation but the Lord wil remoue them all for wheÌ„ he stretcheth forth his hand nothing shall be able to turne or hold vs back Vers 5. And the glorie of the Lord shall be reuealed and all flesh shall see it together for the mouth of the Lord hath spoken it HIs meaning is that this worke of redemption shall be so glorious that the Lord will make it knowne to all that himselfe is the author of it and will cause his power and maiestie to shine therein It is true that they may bee perceiued in all places and in all things but he promiseth especially to reueale his glory in the protection and deliuerance of his Church and not without cause for the redemption thereof euen from the beginning vntil Christs coÌ„ming was as an incredible renuing or second creation of the world This promise therefore came in due season when Gods power which he was wont to manifest was now almost so extinct that there scarsly shined any sparkles thereof as it is said Psal 74. We see not our signes c. I say it was to good purpose that the Prophet promised theÌ„ a signe so vnwonted and memorable by which they might euidently perceiue that God had infinite meanes in his hands to helpe his Church although hee seemed to defer it for a time Hee amplifies this miracle afterwards by another circumstance that is it shall not onelie be glorious among the Iewes but also in strange Countries far remote from them for by these words all flesh shall see hee meanes that all nations vnder the Sun should know that the returne of the Iewes out of captiuitie was a worke wrought from heauen and that God spake not to them by his Prophet in vaine Wherein hee taxeth the incredulitie of men who rest not vpon Gods promises but hold all that the Prophets speake in his name for fables till they see the performance thereof with their eies By this place we are also taught what is the true means to correct our vnbeleefe The right way to correct our vnbeleefe euen to exercise our selues daily in the meditation of Gods promises that so our faith may be confirmed by all the testimonies of his loue which hee sets before vs. For thus we must ioine practise to the proâ—ises The bare view of Gods works doe proâ—â—â—â— little and therefore he sends his word to open our vnderstandings and in the second place he seales vp the truth thereof by the effect it selfe Vers 6. A voice said Crie And he said What shall I crie All flesh is grasse and all the grace thereof is as the flower of the field HE speakes heere of another voice then that which he mentioned vers 3. For hitherunto he hath spoken of the voice of the Prophets now comes in the voice of God The voice of the Prophets the voice of God yet it is necessarie to distinguish them who commands the Prophet to cry I denie not but the voice of the Prophets is also the voice of God whose instruments they are for they speake not of themselues yet this distinction is necessarie to the end wee may know when the Lord commands and when it is that the Prophets and Ministers doe execute his commandements There is a fit comparison betweene the two voices then that we might learne to receiue the message which the Prophets bring in the name of the Lord with as much reuerence as if himselfe spake vnto vs from heauen for they speake as from his mouth and as his Ambassadors vtter nothing but that which his Spirit suggests vnto them Moreouer by this preface Why the Prophet vseth this preface we are admonished that the Prophet meanes to speake of some great matter for howsoeuer he alwaies protests faithfully to deliuer that to others which himselfe receiued from the Lord yet here to stir vp the more attention hee telles vs that the words which hee pronounceth were put into his mouth by the
will forthwith seeme an impossible thing vnto vs. Wee must oppose Gods power to our weaknesse and his wisdome to our presumptiō Thus then as we are to oppose Gods power to our vveakenesse so are wee to preferre his incomparable vvisdome before our presumption and boldnesse In asking whether any hath instructed or directed the Spirit of God it is to shew that he needes no teacher to goe before him or to counsell him in vnknowne things The Spirit is heere taken for reason iudgement or vnderstanding for he borrowes the similitude from the nature of men the better to apply himselfe to our capacities For as I thinke he speakes not heere of the essentiall spirit of God One thing set forth diuers waies Now the Prophet sets forth one and the same thing diuers waies to teach vs that man is more beastly then the very brute beasts when hee dares aspire to heauen to search and vveigh the workes of God in the vnequall ballance of his reason Isaiah meant then more and more to beat downe the headinesse and ouerweening of men S. Paul alleadgeth this place to the same end that he might stop our mouthes in asking curious questions touching the incomprehensible counsels of God Rom. 11.34 who wil not haue them searched into further then with such sobrietie as is meete for so high mysteries Onely there is this difference betweene Paul Isaiah the Apostle saith That which Isaiah speaks in generall the Apostle applies to a particular that the mysterie of the Gospell cannot bee comprehended by mans naturall vnderstanding and the Prophet in generall magnifies the prouidence of God And yet wee must inquire and search into both these points with humilitie and captiuate our whole reason vnder a right obedience for all our wit and vnderstanding is nothing but darknes till Christ hath inlightened vs by his Spirit Vers 15. Behold the nations are as a drop of a bucket and are counted as the dust of the ballance behold hee taketh away the Iles as a little dust IF wee meane to vnderstand our Prophets meaning aright and to reade with profit that which hee hath here written How to read this prophecy with fruit wee must learne to finde out his drift as I haue touched before For he extols not Gods greatnesse thus at random but sets it forth with all his skill according as the circumstance of the matter which hee now is in hand with requires to let the Israelites know that this buckler is sufficient to couer them and that they were not to feare the indeuors rage nor violence of the world prouided that God shew them his fauour and that thus they were to learne to yeeld themselues vnder his sauegard For if they had not bin well grounded in this point they should haue met with infinit occasions which would haue driuen them out of heart euery minute of an houre The Prophet therefore goes on with the same argument still and telles the Iewes that if the nations and peoples be compared vvith God they are as nothing for with his onely blast he will scatter all the inhabitants of the earth as if they were but a little picke of dust For in regard we are too much inclined and foolishly wittie in seeking pretences to strēgthen our owne infidelitie wee imagin that whatsoeuer Satan conspires to hinder our saluatiō shuts vp all passage against God The Prophet minding to correct this vice shewes that all creatures are nothing before him and that all nations when they stand on an heape are but as the small droppes of a bucket in his presence Whence we learne that it is a grosse sottishnesse in vs so to prefer the creature that wee abase the power of the Creatour who ought to bee held as supreme ouer and aboue all things as indeed hee is Vers 16. And Lebanon is not sufficient for fire nor the beasts thereof for a burnt offering LEbanon that is to say if we should offer a burnt offering vnto God according as hee deserues neither Lebanon nor all the beasts that feed in it would suffice for the sacrifice He repeats imprints in their minds this power of God stil after diuers maners that the people who were to trust in it should not respect creatures nor any thing they were able to doe with all their forces Notwithstanding it seemes the Prophet speakes expresly of Gods worship that he might bring the readers to haue it in the greater reuerence as if hee should say Darest thou measure the power of God vvithin the narrow scantling of thy reason Why thou canst not serue him as thou oughtest though thou shouldst lay all the vvood and beasts of Lebanon at once vpon his altar Some gather hence that none can procure Gods fauour by offering sacrifices which is very true but we must haue an eye to the Prophets meaning as I haue alreadie said who to hearten on the Iewes to the greater confidence shewes that all things are nothing being compared with God Vers 17. All nations before him are as nothing and they are counted to him lesse then nothing THis is a repetition of that which he hath said before to wit that God can destroy all nations as soone as it pleaseth him and that they are counted as nothing before him euen in their best estate But it may seeme strange that he saith All nations are nothing Obiect Were they not all created of God that they might be esteemed something I answere Ans this is spoken by comparison For such is the peruersitie of our vnderstanding that it darkens Gods glorie and Maiestie and sets those things aboue it which should be set farre beneath When we are to enter into this combat then whether God or the creature should haue the preeminence let vs boldly pronounce That that vvhich is compared vvith God is nothing The Prophet speakes not simply of the nature of man as it is created of God but his purpose is to beate downe and to bring to nothing all their presumption and pride when they dare set themselues aboue him Wee know it is vnpossible to subsist or be without God for in him only we liue moue and haue our being as it is said Act. 17.28 notwithstanding that which Dauid saith is also as true to wit that nothing is so vaine a thing as man who if he be weighed in a ballance wil be found lighter then vanitie it self Psal 62. And in this sort our Prophet shewes that all nations are as nothing yea lesse then nothing that he might the better note out both their vanitie and imbecillitie Vers 18. To whom then will ye liken God Or what similitude will ye set vp vnto him THe Iewes were in great danger of falling from God in regard of another temptation for it is certaine that the Assyrians and Caldeans obteined not so many victories without the assistance of other nations thence the Iewes might conclude What auailes it vs to haue a seruice of
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
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
things needefull for their returne Not for price that is to say for nothing It is no ordinarie matter for a Conqueror to let loose his prisoners For hee either puts them to their Ransome or imposeth vpon them some very hard conditions But Cyrus did none of these things Whence it followed that such a deliuerance happened not by the will of man but by the speciall decree of God The word Captiuitie is heere taken for Captiues because it is a noune Collectiue Vers 14. Thus saith the Lord The labour of Egypt and the merchandise of Ethiopia and of the Sebeans men of stature shall come vnto thee and they shall bee thine they shall follow thee and shall goe in chaines they shall fall downe before thee and make supplication vnto thee saying * Or onely Surely God is in thee and there is none other God besides HEe speakes againe of the restauration A note of true conuersion when we worship that God which is acknowledged in the Church which was afterwards effected by the permission of Cyrus but wee must remember what I haue said often before to wit that these promises doe stretch themselues further off for they comprehend vnder them all the time which ranne out betweene the returne vntill Christs appearing And if the readers doe ponder this well and shall seriously weigh the Prophets forme of speaking heere will be found nothing superfluous nor excessiue Now Isaiah alludes to that cost and charges which Cyrus was at in furnishing the Iewes with necessaries to rebuild and adorne the Temple withall For then was fulfilled that which hee saith touching the labour of Egypt and the merchandise of Ethiopia vvhich should come vnto the Iewes for these two Countries were tributaries and subiect to the kings of Persia Of these tributes the Temple of Ierusalem was restored which restauration was but a beginning of that which was accomplished by Christ Neither was this seruice of strāge nations to Gods people ought else but a forerunner of that obediēce which diuers Countries were afterward to yeeld to the Church of God after Christ was manifested to the world Moreouer vnder the name of Egypt and Ethiopia and the Sabeans which now florished he also compriseth all other nations as if he should say You are now oppressed vnder the tyranny of strangers but the time shall come that they shall serue you This promise was not fulfilled the first day it was made but then only when Christ came into the world to subdue hautie and stubborne hearts vnder his obedience which were incorrigible before for afterwards they meekly gaue their necks to beare his sweet yoke and yet the Lord deliuered his people out of Babylon that he might preserue a Church vnto himselfe till Christes comming vnder whose dominion all nations were to be subdued It is no maruell then if the Prophet speaking of the returne of the Iewes bends his speech towards the marke of the Lords decree The Text. so making but one deliuerance as it were of both They shall goe in chains and shall fall downe before thee Where he saith that the Israelites shall get the conquest ouer all nations it depends vpon that mutuall coniunction which is betweene the head and the members for in regard the only Sonne of God hath so vnited the faithful vnto himselfe that they and he make but one therefore often that which belongs to him is attributed vnto the Church which is his body and his fulnes Ephes 1.23 In this sense it is said that the Church gouerns not to darken the glorie of her head by an ambitious superioritie The Church gouerns not to darken the glorie of her head by an hautie superioritie or to attribute vnto her selfe a proper empire as if she had something separate from her head but in regard the preaching of the Gospell which is committed vnto her is the spirituall scepter by which Christ manifests his power And in this sort none can humble himselfe nor fall downe before Christ but he submits himselfe also to the Church because the obedience of faith and the doctrine of the Church are things vnited and yet so that Christ notwithstanding which is her head may reigne alone and may exercise his power without the help of a second See 1. Cor. 14.25 Surely God is in thee The Prophet shewes what they shall say which by way of honor shall make supplication to the Church to wit they shall confesse that God is in her of a truth Some translate the word Ak Only which I reiect not but confesse that it fitlie expresseth the Prophets meaning yet it wil not agree amisse to expound it affirmatiuely Surely God is in thee Now hee shewes how strange Nations shall be subiected to the Iewes to wit in acknowledging that there is no other God but him whom the Iewes worship If it be obiected Obiect that this appertaines not at all to the Iewes who are now cut off from the Church I answere Ans The Gospell notwithstanding came from them into all the world and thus we acknowledge Ierusalem to be the fountaine from whence this pure doctrine of life issued Iohn 4.22 In old time the Iewes only knew the true God and none had the true worship but they others being giuen to impostures worshipped their owne inuentions in which respect Christ speaking to the woman of Samaria said We know what we worship Iohn 4.22 It is rightly said here then that God is in thee because other nations knew not God But because there is heere a close opposition I willinglie receiue the particle Only so as it serues as a testimonie of the sound conuersion of the Gentiles who contenting themselues with one only God shall vtterlie forsake their Idols The summe is The summe of this verse that those who swelled with pride before and despised the Church with a scornefull eie should now subiect themselues vnto her after they were taught what Gods true sanctuarie was yet so as hath bin said that God shall not therefore giue ouer his principalitie though he thus aduanceth his Church And here we may behold a signe of true conuersion to wit when we worship not a god of our owne forging but such a one as is acknowledged in the Church This excellent title also which is giuen to the Church is not to be omitted God is in thee for God is in the middes of it because he hath chosen his dwelling there as in Psal 46. If wee bee Gods people and do submit our selues to that doctrine of saluation which he sets before vs then may we resolue vpon it that he will assist vs because he neuer failes those that seeke him This therefore is a perpetuall promise and ought not to be restrained only to those times Vers 15. Verily thou ô God hidest thy selfe O God the sauiour of Israel NOw Isaiah breakes forth into an exclamatiō shewing God will for a time hide himselfe before he manifests his glorie
for my sake giue way Not that it is seemely for the faithfull to driue their brethren out of the place wherein they dwell but the Prophet borrowed a phrase of speech which is commonly vsed to signifie that no incoÌ„moditie whatsoeuer shall hinder many from desiring to be receiued and that place may be giuen them This came to passe when the Lord gathered an infinite number of soules from all parts of the world For in a moment and aboue mans reason the Church which was emptie before was replenished her bounds vvere enlarged and extended farre and neere Vers 21. Then shalt thou say in thine heart Who hath begotten me these seeing I am barren and desolate a captiue and a wanderer to and fro And who hath nourished them Behold I was left alone Whence are these The Church brought in admiring her extraordinarie exaltation BY these words he shewes that the restauration of the Church whereof he now speakes shall be admirable and therefore he brings her in wondring yea astonished that she is exalted by so extraordinarie and vnexpected a maner And to say the truth this is no superfluous description For the children of God and of the Church are not made new creatures by the will of flesh and blood but by the secret vertue of the holy Ghost neither are they borne into this world as we see men dayly haue a new of-spring to replenish common-wealths for naturallie we haue no part in the kingdome of God If any man then will but consider of this new and vnaccustomed change and then by what meanes the Church was multiplied and nourished a loÌ„g time in her poore estate he shall be constreined to admire and vvondâ—â— thereat Now he shewes that this shall be no fained admiratioÌ„ in which arte flatterers haue great skill but it shall proceed from a true affection of the heart Why so Because there shall be iust occasion to vvonder in regard the Lord hath so long and in so many dangers not only preserued his Church but hath made it multiplie into a new generation vnhoped for For who would haue imagined that when the Iewes were in the most contemptible condition that might be couered ouer as it were with miseries and reproches that any one of the Gentiles vvould haue desired societie vvith such Moreouer there was no likelihood that mens minds could feele so sudden an alteration as to ioine themselues to such a religion as themselues both hated and despised before nay more then that the wall of separation then stood which shut out all strangers and vncircumcised ones from entring into the Church of God But he addes the reason of so great an astonishment to wit that she was barren before and therefore was vtterlie destituted of children For the word of God which is the spirituall seed wherewith the children of the Church were begotten ceased the sacrifices also were broken off in a word whatsoeuer serued to maintaine a state in perfection was abolished Besides the Church is called barren not because God euer forsakes her but in regard his gracious presence doth not alwaies appeare We saw a wofull spectacle of this barrennes A wofull spectacle of the Churches barrennes seene in our times when the Lord to punish mens ingratitude tooke from vs his blessed truth and suffred vs to walke and erre in darknes then we might well say that shee was a widow and barren indeed when she was left quite destitute of children Hence also we may perceiue how foolish the Papists are in that they will alwaies haue Christ so to dispose of his Church that she must neuer know the state of widowhood nor barrennes For howsoeuer the Lord at no time vtterlie reiects his Church yet he often withdrawes from her the signes of his presence because of the worlds vnthankfulnes VVho hath nourished these Those who are banished and often remoue their habitation can not well nourish nor bring vp children So when the law and doctrine of godlines sounds no more in the Temples spirituall nourishment must needs faile But the Lord who stands in no need of humane helps begets vnto himselfe children after an extraordinarie maner by the incredible vertue of his holy Spirit and these he nourisheth how and in what place it pleaseth him Now to accomplish this prophesie he hath contrarie to all hope raised vp nurses so as the Church admires not vvithout cause at the fostering and bringing vp of her children When we reade this prophesie we are admonished not to vex our selues aboue measure if at any time we see the Church lest like a widow Vse Neither so farre to giue way to distrust as to thinke that God who is all sufficient can not in a moment renue and restore her to a perfect estate though for the present we see no likelihood nor appearance at all of it Vers 22. Thus saith the Lord Behold I will lift vp mine hand to the Gentiles and set vp my standard to the people and they shall bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders ISaiah coÌ„firmes that which he said erewhile to wit A confirmation added to the Churches admiration that the Lord would cause the Church which a long time was a widow and barren to bring forth an innumerable of spring so as her selfe should be constrained to admire at her owne fruitfulnes And this he doth to remoue all scruples and doubtings which peraduenture might arise in their minds But the Lord pronounceth that he will not only giue children to his Church among the Iews as in former time but among the Gentiles also and yet he shewes that this generation shal be spirituall to wit by the grace of adoption To which purpose appertaines the similitude of the standard for thereby he incourageth the faithfull to hope for a new kinde of generation far different from that which we see in the common course of nature It was necessarie then that the Lord should set vp his standard and to discouer his secret power by the preaching of the Gospell that among so many sorts of languages and differing dispositions he might bring children to the Church and to be made one with her in the same faith euen as brethren gather together into the lap of their mother Those are deceiued who by the metaphor of the hand and standard thinke the preaching of the Gospell is only signified separating it from the efficacie of the holy Ghost for both must be conioined together The preaching of the Gospell and the efficacie of the holy Ghost must goe together The vertue of the holy Ghost must in no wise be separated I say from the preaching of the Gospell witnes 2. Cor. 3.6 We must run therefore to this hand of God and to this standard when we see the Church oppressed vnder the tyrannie of the wicked For albeit they be euer plotting all sorts of mischiefe vtterlie to ouerturne it yet is Gods hand stronger then all
by his succours And if it so fall out that he tarry long let vs impute it to our negligence for we stop and hinder the course of his mercies from flowing in vnto vs by our owne sloth or rather indeed by our rebellion But howeuer it be yet he watcheth alwaies carefully for our saluation and makes speede to succour vs nay whilest wee flee from him and resist him he then allures vs to himselfe that he might refresh vs by his loue and fauour He repeates the word morning twice thereby signifying a daily continuance lest wee should thinke there were any passions in him as there are in men to reiect despise them afterwards whom hee hath once taken into his custodie No contrariwise he makes them alwaies to feele his goodnesse euen vnto the end and neuer destitutes them of consolation That I may heare as the learned His meaning is that his eare was attent not like to one that is ignorant or dull witted but that hee was fitted and wel instructed for the purpose And yet withall hee shewes by his example that God teacheth all such Ministers as hee sends forth for the saluation of the Church with efficacie for it were to small purpose for them to be indued with humane learning vnlesse there withall they had the inward teaching of the holy Ghost By this wee see yet better how true that is which wee haue said before namely that none proue good teachers but such as haue first been good disciples He shall neuer become a good Doctor in the Church that hath not first been a good disciple Such the Prophet calles them taught and learned for those that will not vouchsafe to learne as thinking that they know enough are twice mad and foolish For by Gods owne censure none are truly taught and learned but such as suffer themselues to be taught before they take vpon them to teach others that so they may haue the certaine knowledge of the things which they meane to teach them Now to publish ought abroad to the world which they may not with good conscience protest they haue receiued from God To shut vp all in a word those are learned vvho in learning dailie disdaine not to grow still in learning Vers 5. The Lord God hath opened mine eare and I was not rebellious neither turned I backe HE repeates that againe which he said before and heere comprehends whatsoeuer is fitting for the office of a teacher For the opening of the eare ought not onely to be referred to doctrine but to the whole vocation as first to his entrance secondly when he that is to bee sent receiues his charge touching all that which he is to performe to wit the commandement it selfe and authoritie to execute the same Besides the Lord not onely opens the eare when hee manifests his will but when hee toucheth the mans heart with efficacie and so mooues him that hee yeeldes him his obedience As in the fortie Psalme Thou hast pierced mine care And Christ saith Whosoeuer hath heard and learned of my Father hee comes to mee Iohn 6.45 Hitherunto appertaines the second member where the Prophet saith he was not rebellious The summe is that hee vndertooke nothing at randon but being well assured of the calling of God hee performed the office of a teacher notwithstanding it was heauie and tedious to beare because he was made fit and willing to obey Vers 6. I gaue my backe to the smiters and my cheekes to the nippers I hid not my face from shame and spitting HE opposeth the inuincible force wherewith hee is indued to the reproches scornes and outrages of the wicked as if he should say Albeit the contemners of God vse many deuices yet will he ouercome all their iniuries so as hee will neuer repent himselfe of that labour which hee hath taken in hand Moreouer this place manifestly shewes that the Ministers of the word cannot faithfullie discharge their duties Ministers must make account to meete with oppositions in the discharge of their duties but they must therewithall prepare to buckle against the world yea to sustaine sharpe assaults on all sides For Isaiah no sooner affirmes that hee was readie to obey Gods commandement but by and by he addes that his person was exposed to the smiters Wherefore the faithfull seruants of God cannot auoid this condition in preaching the word as they ought but they must looke for stripes reproches hatreds slanders and diuers assaults of the aduersaries who repine at the libertie which the true Ministers of God must needes vse in their reprehensions and admonitions Let them arme themselues therefore with faith and constancie for there is a terrible combat prepared for them But he not onely expresseth what measure the Prophets shall haue at the hands of the wicked but also the contempt of the world for the wicked will haue men suppose that their cause is good and iust euen whilest they oppresse the Ministers of the Gospell and persecute their doctrine for they will haue Gods seruants reputed as euill doers that by this meanes they may bring them into disgrace and hatred Iohn 18.30 That is the cause why they rent and teare them with varietie of false imputations and belch out all the outrage they can And haue not wee experience hereof at this day Doe not our aduersaries load vs with the nickenames of seducers seditious schismatikes and heretikes and disgorge manie other reproches wherewith they haue heeretofore taxed Christ and his Apostles Now he complaines that he was smitten and spitted vpō not only by strangers and open enemies but he toucheth the wrongs which were done him by those that made shew to be of the Church For it is alwaies seene that out of the lap of the Church there ariseth wicked contemners of God who are the surliest enemies that the Prophets of God haue Those then who will serue God purely must fit themselues aforehand to beare all these things with patience that so they may passe as well through good as euill report 2. Cor. 6.8 Yea let them not only despise bands tortures banishments and death but reproches and spittings also though sometimes these things seeme harder to beare then death it selfe This doctrine appertaines indeed to all the faithfull but especiallie to the Ministers of the word who ought to be the ringleaders to others and to be as standard-bearers Vers 7. For the Lord God wil help me therefore I shall not be confounded therefore haue I set my face as a flint and I know that I shall not be ashamed To those oppositions of men the Prophet sets the help of God HEere the Prophet shewes from whence this great magnanimitie proceeds wherwith he and other the seruants of God were indued to sustaine the violence of all commers namely the help of God for by faith therein Isaiah affirmes that he hath hardned his face as a flint against all the iniuries of the vngodly Hauing then with a stout courage
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
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
Prophet speakes heere by way of comparison For vnder Christ the Lord spake so euidentlie that he openly manifested himselfe to be the teacher of his Church and after he gathered to himselfe a great number of disciples Moreouer this place accords with that of Ieremiah Chap. 31.34 And they shall teach no more euery one his neighbour nor euery man his brother saying Know the Lord for all shall know me from the least of them to the greatest saith the Lord. Wherefore if it were of necessitie that all the children of God in old time were the disciples of the holy Ghost much more ought we to be so in these times seeing this prophecie properly belongs to the kingdome of Christ And there shall be abundance of peace By the word peace he meanes felicitie Peace taken for felicitie that is all good things Hence we are to gather wherein mans chiefe happines consists namely Mans chiefe felicitie in hauing our minds illuminated of God to comprehend that saluation which is manifested to vs in Christ For as long as wee bee strangers to this knowledge wee are the vnhappiest people vnder heauen for so the very blessings of God are turned into cursings Mala. 2.2 till they be sanctified vnto vs by faith Vers 14. In righteousnes shalt thou be established and be farre from oppression for thou shalt not feare it and from feare for it shall not come neere thee As God is the teacher of his Church so will he be her protector HIs meaning is that God shall bee the workeman and Master builder of his Church I am not ignorant that others expound it otherwise and take righteousnesse for good workes which exposition hath some shew of reason in it because the Prophet hath before spoken of the doctrine of faith and wee are taught to the end we should liue holily and righteously But the Prophet hath another scope namely that the Church shall bee restored vnder the conduct of God who would bee her protector and defender For heere hee opposeth righteousnesse to that violence and oppression whereby the Church was ruinated or rather by this word he notes out the firmnes and stabilitie of it As if hee should say This shall be no building of stones nor timber which may haue some faire glosse set vpon it for a time because God will faithfully maintaine the worke of his owne hands and in regard he is iust he will cause her being restored to her perfect estate to stand for euer Let men conspire what they will then to worke the ruin of the Church their practises shall all come to nought because God will preserue her by his righteousnesse Wee haue seene the like speech heertofore This plaine interpretation therfore contents me Reade the exposition of the verse following for the better vnderstaÌ„ding of this though the other may seeme more plausible to many Vers 15. Behold the enemie shall gather himselfe but without me whosoeuer shall gather himselfe in thee against thee shall fall The Church must not promise to her selfe any seeme resting place in this world THe summe is that albeit many rise vp to ouerthrow the Church yet shall all their plots and assaults be defeated and vanish into smoke Yea it seemes that God not onely promiseth helpe against the open enemies but also against them vvithin for many creep into the bosome of the Church as if they meant to be her children but afterward they fall like vipers to eate out the bellie of their mother Some translate In assembling he shall assemble against thee vnderstanding this of all the enemies of the Church in generall This is the most receiued interpretation neither doe I reiect it prouided that wee therewithall comprehend the wiles ambushes and treasons wherewith the Church is assailed And no doubt but that is heere expressed which is contained in the second Psalme to wit the tumults and conspiracies against Christ and his Church for not one but many nations rise vp against her and yet it is very likely that the Prophet heere expresly ioines the domestike enemies and those from without who crept in to assaile her in her owne bosome as it were For it is said in thee against thee that is to say they shall set vpon thee from within yea euen in the middest of thee To bee short his meaning is that the Church shall neuer inioy such abundance of peace but she must looke for many aduersaries that will assaile her Obiect But how agrees these things together may some say for in the former verse he said shee should be farre from oppression and from feare for it should not come nigh her And now he shewes she shall haue intestine conspiracies Ans But the Prophet hath added this in very fit season lest the faithfull should promise vnto themselues a secure resting place in this world as if the wicked and hypocrites should no way molest her The Church then you see is so deliuered from reproches and oppression that she is perpetually to incounter with open and secret enemies for Satan wil euery day be raising vp of new alarums against her so as by his good will she shall not haue a minute of rest This therefore is a correction as it were of the former sentence teaching the faithfull to be alwaies vpon their watch and neuer to promise themselues any truce But for our comfort the Prophet addes a promise namely that the Lord will protect her in the miâ—st of all dangers Without God signifies as much as in vaine or without any good successe The plots of the wicked shall be all brought to nought and why For his meaning is that the plotting of the wicked shall come to nought though they busie all their wits and doe the worst they can They shall cast themselues headlong into an headlesse rage but the onely hand of the Lord shall giue his people an happy euasion and issue Now hee alludes to that which was said before namely that the Chaldeans should come vnder the conduct of God to destroy the land of Iudeah The people were then destroied because God was their enemie but now the enemies comming to assaile the Church without God that is to say without his fauour they shall flee and be confounded Which hee better expresseth by and by after saying Hee that shall gather himselfe in thee against thee shall fall That is whatsoeuer hee hath imagined against thee shall fall vpon his owne head yea thogh the whole world should rise vp against thee yet should it crush and ouerwhelme it selfe by the owne burthen The particle in thee is to bee noted for when the Lord driues our enemies farre off from vs then we grow confident but if they approch and draw neere then wee are out of heart Therefore he saith though they pierce euen to thine inward parts yet will the Lord destroy them and deliuer thee Vers 16. Behold I haue created the smith that bloweth the coales in the fire and
are therefore called vnprofitable costs For by siluer he vnderstands all industrie studie and paines of men not that God esteemes a rush of all that which wee offer him in vaine to serue him but in regard the sense of the flesh esteemes those labours very precious which we haue foolishly taken vp By the word bread hee vnderstands that which he said before touching vvaters and by labour that which he called siluer As if he should say Men wearie themselues much for nothing For when they follow their inuentions they must looke for no reward though they vex and martyr themselues neuer so much Therefore the Prophet saith that those who labour inconsiderately shall neuer be satisfied For if they forsake God to seeke out new meanes of saluation they shall neuer be filled because as Hosea saith they are fed with wind Chap. 12.1 They may well seeme to be full whilest a vaine conceit blinfolds them but they shall be like those who being swollen vvith vvind feele not their hunger And yet it were much better for them to bee so pinched with hunger and thirst that they might thereby be prouoked to cry earnestlie vnto the Lord to be filled according to that in Psalme 63.2 My soule thirsteth for thee like the dry ground But bread or water alone would not suffice to fill vs neither can our life bee sustained with one of them That is the reason then why the Prophet hath vsed diuers vvords to shew that God furnisheth vs with all things abundantly that are necessary to preserue life lest we should vse any vnlawfull shifts to succour our selues elsewhere But because euery one rusheth himselfe into error by his owne counsels and all hauing forsaken God doe vanish away in their owne peruerse imaginations the Prophet heere addes a remedy namely that we whollie depend vpon the mouth of God For whosoeuer submits himselfe vnto his word needes neuer feare that hee hath mispent his time And heere we see a wonderfull goodnesse of God in that he offers his grace though men be vnthankfull and vnworthy of it Yet notwithstanding he addes a condition for the entrance into life cannot bee made vnlesse wee giue eare vnto him And as the cause of our ruine is that we stop our eares against Gods word so the way to heauen is open vnto vs if wee hearken vnto him diligently He repeates the same admonition againe the better to moue our affections and redoubles the word Heare in hearkening And that hee might the better win vs with sweete allurements he protests the fault to be our owne if we be not fully satisfied with all sorts of good things Vers 3. Incline your eares and come to mee heare and your soule shall liue and I will make an euerlasting couenant with you euen the sure mercies of Dauid BY this heape of words wee may the better conceiue of that which I haue said before namely The ground of Gods couenant that God omits no meanes to awaken and correct our dulnesse and yet heere is a reprehension For it must needs be granted that such are too drowzie headed who being so louingly called doe not forthwith yeelde their obedience An excellent place which shewes that our happinesse consists in that odedience which wee ought to yeeld vnto the word Now when he speakes thus his meaning is to bring vs to saluation and therefore the fault rests wholly in our selues for wee contemne this sauing quickening word Moreouer if God should onely command vs to doe that he hath inioined vs hee should therein shew vs the way indeede how to obtaine life but yet without any profit to vs. For the law as it comes forth of Gods mouth is the minister of death 2. Cor. 3 7. but when he calles vs to himselfe and adopts vs for his children when he promiseth remission of sinnes and sanctification this causeth them which heare to receiue life of him We are thē to consider what kinde of doctrine it is that hath life in it that we may therein seeke our saluation From this place also we gather that there is no hope of saluation vnlesse we be obedient to God and his word and by this all men are conuinced so as they can pretend no cause of ignorance for he that vouchsafes not to heare shall neuer be able to alleage one sound reason for his owne defence But as I haue said these repetitions set forth the patience of God in calling vs. For he summons vs not for once only but if he perceiue that we be slow he admonisheth vs the second yea the third time that he might ouercome our stubbornnes He reiects not those then at the first which disdaine him but after he hath many times allured them Furthermore heere is expressed the nature of faith The nature of faith when he commands vs to come vnto him for wee must so heare the Lord that the fruit thereof may also follow Those also who receiue the word of God in faith do cast away their lusts and reiect the world wherewith they were fast bound that they may willingly draw neere vnto God and that with much ioy and gladnes of heart Yet faith can not be conceiued without hearing Rom. 10.17 that is to say without vnderstanding of the word and therefore he commands vs to encline our eare before we come When mention shall be made of faith then Gods word the ground of faith let vs remember that it must be ioined to the word in which it hath her foundation Where he addes and I vvill make a couenant some demaund Quest whether God had not made a perpetual couenant with the Iewes before for he seemes to promise a new and vnaccustomed thing heere I answere Ans he promiseth no new thing but that which God had before contracted with the people and therefore it is but a renuing and a confirmation of the couenant to the end the Iewes should not thinke that Gods promise was abolished though they saw thēselues so long banished For whilst they were driuen out of that countrie which was promised and giuen them being without the Temple and without the sacrifices and had no marks at all left but the couenant of Circumcision who would not haue thought but that God had vtterly shaken them off Isaiah then hath fitted this phrase of speech as you see to the capacitie of the people that they might know how the couenant of God made with their fathers was firme stable and eternall and neither mutable nor temporarie He signifies the same thing by the mercies of Dauid but by this clause he shewes that the couenant is free because it hath its foundation laid in nothing but in the meere goodnes of God As oft then as wee meere with this word Couenant in the Scriptures Couenant and mercie must alwaies be matched together wee must therewithall call to minde the word mercie or grace Now he pronounceth he will be faithfull therein and forthwith he signifies that
vnto them will I giue in mine house and within my walles a place and a name better then of the sonnes and of the daughters I will giue them an euerlasting name that shall not be put out HEere wee may euidently see that the doore is set open for all persons to enter into Gods kingdome how vnworthy soeuer they be The Prophet alludes to Ierusalem and to the Temple wherein the Lord had put the memoriall of his name Now none but the Iewes had any place there for they would haue thought the Temple prophaned if any Gentiles had come within it And this as you know was the cause that so great a multitude arose against Saint Paul who had brought some vncircumcised ones into it Act. 21.28 But heere the Lord receiues all those without exception whom before he had reiected and hath abolished that difference by bringing vs who were strangers into the Temple that is into the Church For it is not now shut vp within the bounds of Iudea as once it was but it extends it selfe farre and neere thorowout the whole world as in Marke 16.15 The word lad is taken heere as in many other texts for place It may also be taken for power or authoritie in regard they are aduanced to such dignitie as to be held for the children of God Where hee addes a better name it may be demanded whether the Lord compares the Iewes which were then in the Church with the faithfull which afterwards he will call into their roome or the estate of the people to come with that it was then For it is certaine that the name of the Gentiles is more honourable now then the name of Iewes who for their infidelitie were cut off and we haue succeeded them who being wilde Oliues were grafted into the naturall stocke as S. Paul speakes Rom. 11.24 We may expound it then that the Eunuches and strangers shall haue a better name then the children and those of the houshold who were vnto God as his heritage But I had rather take it in another sense namely that the dignitie of the faithfull shall be greater vnder Christ then it was vnder the law The Patriarks had an excellent name in respect that they called vpon God as their Father and were knit vnto him by a perpetuall couenant but at Christs comming Gods grace was more abundantly shâ—d abroad and therefore we at this day haue obtained a better and much more excellent name then they He calles it an euerlasting name because it is vvritten in the heauens where it shall not wither but shall florish for euer The wicked wil haue their names to be remembred in this world and vse all the meanes they can that their renowne may continue perpetually but it is perishable and therefore lasts not long But this is another kind of name for wee are so made heires of the heauenly kingdome that wee are accounted for Gods children in the presence of his Angels The word Mibbanim may also be interpreted for the name which a man gets by meanes of his children for men make their names aftâ—r a sort perpetuall by their of-spring Now the Prophet promiseth that this name shall be much more excellent But I had rather follow the first exposition Vers 6. Also the strangers that cleaue vnto the Lord to serue him and loue the name of the Lord and to bee his seruants euery one that keepeth the Sabbath and polluteth it not and imbraceth my couenant A repetition Vers 5. HEe repeates that he said before namely that God will so open the gates of his Temple to all without exception that there shall be no more distinction betweene Iew and Gentile but such as the Lord shall call by his word Act. 2.39 which is the band of our adoption shall be ioined vnto him And therefore these are those espousals in compassion and faithfulnesse whereof Hosea speakes Chap. 2.19 20. Now he not onely allots them an outward court to worship the Lord in as the people in old time did Luk. 1.10 but he attributes vnto them a more honourable order to wit that God will auow them for Priests and Leuites which were prophane before But the end of their vocation which immediatly followes is to be noted namely that the Prophet saith they shall be Ministers of the Lord on condition that they loue the name of the Lord. Hypocrites reiected And thus al hypocrites are heere reiected because the expresse tenor of our vocation runnes thus that we serue the Lord with a free and ready affection of the heart for wee cannot serue him vnlesse wee yeeld him a franke and voluntary obedience That therefore which is said of almes-giuing oght to be applied to all the parts of our life namely God loues a cheerfull giuer 2. Cor. 9.7 that thus vnto our Lord and Master wee may render such a seruice as proceedes from loue In adding vvhosoeuer shall keepe hee againe mentions the Sabbath vnder which as wee haue said before the whole worship of God is comprehended But the people neglected that which they should principally haue obserued vpon this day for in contenting themselues with the outward ceremonie they omitted the truth that is to say amendement of life The Lord on the other side meant they should so rest that yet in the meane while they should keepe their hands vers 2. and their soules pure from all vncleannes and iniquitie Vnder the particle and shall imbrace he expresseth the zeale and constancie of such as subiect themselues vnto God and cleaue fast vnto his word If therefore wee be ioined to the Lord by couenant wee must keepe it stedfastly and be fast glued as it were to the pure doctrine that nothing whatsoeuer may turne vs backe or diuide vs from him Vers 7. Them will I bring also to mine holy mountaine and make them ioyfull in mine house of praier their burnt offerings and their sacrifices shall be accepted vpon mine Altar for mine house shall be called an house of praier for all people BY these phrases of speech hee expresseth that which he said before to wit The difference betweene the circumcised and vncircumcised taken away that the strangers which were shut out of GODS Church are called now vnto it so as the difference betweene the circumcised and the vncircumcised shall bee abolished for euer For these words cannot bee referred to the proselytes that is the strangers conuerted to the Iewish religion who were taken into the body of Gods people by circumcision for then the Prophet had spoken of no new or vnwonted thing But hee testifies that Gods grace shall bee spread ouer the whole world which could not be done but the Gentiles must needes bee vnited with the Iewes to make one body with theÌ„ which came to passe wheÌ„ the difference touching vncircumcision and circumcisioÌ„ was taken away There is nothing now therefore that can hinder the Gentiles from seruing of God seeing they are called into the Temple that is
and execrable impieties That we then may escape this horrible iudgement of God let euery one search and try his owne waies and a far off let vs espie the wrath of God lest being ouertaken at vnawares wee be suddenly ouerwhelmed therewith THE LVII CHAPTER Vers 1. The righteous perisheth and no man considereth in heart and mercifull men are taken away and no man vnderstandeth that the righteous is taken away from the euill to come The Prophet continues on his aâ—gument still ISaiah prosecutes his argument still For hauing shewed how securely hypocrits repose themselues in their pleasures and with what impudencie they despise Gods word he further complaines that they consider not the workes of the Lord for we are placed in this world as vpon a spacious Theatre to behold the acts of our God Neither is there any of his works how meane soeuer they appeare in our eies that we should lightly esteeme but ought rather diligently and attentiuely to obserue and consider them Now among other testimonies of his prouidence the Lord sets before vs the death of the faithfull and of approued men whom hee takes out of this vvorld when he is purposed seuerely to chastise and correct his people But no man laies it to heart neither imagines that such matters should be forerunners of imminent destruction namely that the good are gathered to God and laid vp in safetie that they may not be wrapped vp with others in so many common miseries The summe is that the wicked greatly deceiue themselues in thinking that the prolonging of their liues should bee the onely happinesse that can befall them and that for this cause they should take themselues to be in better case then the faithfull who die sooner then they For as they are glued to the world so vnder this pretence doe they harden their owne hearts that as they suppose God fauours them exceedingly in suffering them to bee safe and sound whilest others die If by men of mercy you vnderstand the charitable and pitifull then this epithete must be diligently noted for thereby the Prophet shewes what the true righteousnesse of Gods children is whereas hypocrites place their righteousnesse in things of no value Now there is no vertue more pleasing vnto God then liberalitie whereby wee manifest our righteousnesse and discouer vnto all an heart void of guile But mercifull men may as well be taken in the passiue signification namely for such to whom the Lord shewes mercie for this maner of speech is common enough among the Hebrewes Neither is it from the purpose to say that the grace of God should be priuily opposed to the peruerse and sinister iudgements of men who are wont to condemne such as die 〈◊〉 the flower of their youth And yet seeing the Prophet in many places adornes the children of God with this title of being mercifull and liberall I see no inconuenience if as I haue said we make it a true definition of righteousnesse By this it appeares that then the Lord gathered a great number of good men out of the world vnto himself whose death prognosticated some horrible calamitie yet that the Iewes regarded not such forewarnings Nay which is worst of all they tooke occasion thereby to ouerflow with the greater freedome in all licentiousnesse thinking all should goe well with them when they suruiued the best men Now this doctrine is very fitting for all ages times For for the most part it comes to passe that God takes the good out of this world when hee is purposed sharply to punish the sinnes of the wicked Why so Surely as hee hath a tender care ouer those that be his so he puls them often times as brands out of the fire hauing compassion on them to the end that such as shall suruiue them may therein perceiue a token of Gods wrath And yet this is not a perpetuall law seeing the elect are often wrapped vp in the temporall iudgements with the wicked Notwithstanding the taking of them away first is a thing so ordinary that it seldome falles out otherwise whereof in our time we haue a famous example in the death of Martin Luther Martin Luthers death who was taken out of this world a little before Germany was pitifully wasted with that furious warre which many yeeres before he had foretold whilest hee thundered against the contempt of the Gospell against the villanies and foule enormities which then ouerflowed in euery place Often he entreated the Lord to take him out of this life before he should see those horrible iudgements which he had threatned the apprehension whereof made him to quake for feare and this request he obtained of the Lord. Soone after his death a sudden and vnexpected war began to inuade and miserablie to afflict Germanie euen then when they suspected nothing lesse And examples hereof also we haue dailie And doubtlesse if men did well consider of them they would not flatter themselues so much in their iniquities as they doe But I haue thought it good to recite this in particular not onely because it hath happened within these few yeeres but also that it might be the more apparant in regard it fell out according to that which so excellent a Preacher of the Gospell and a Prophet of God had foretold We therefore ought diligently to obserue the worke of the Lord as well in the liues as in the death of the iust but most of all in their death Whereby the Lord calles them to the enioying of a better life that so they may bee deliuered from those miseries into which the wicked must at length be plunged Vers 2. Peace shall come they shall rest in their beds euerie one that walketh before him The state of the faithfull after their death THe Prophet here describes what the state of the faithful is after death For the wicked who thinke there is no life after this do iudge that good men are perished because they can apprehend nothing in death but ruine and perdition Jsaiah therefore saith that such a peace shall come as is more desireable then a thousand liues that are replenished with troubles As if hee compared the good to crased souldiers who are permitted quietly to take their ease Simile He addes the similitude of sleepe to shew that they shall bee set free and deliuered from all disquietnesse and care as if they safely and sweetly slept in their beds Whereas he addes euery one that walkes I referre not whosoeuer to the word peace as some expound it Namelie that peace shall goe before the faithfull as if it led them the way But I think he therein notes out the faithfull As if hee should say Whosoeuer walkes before God he shall haue peace And therefore when the righteous doe die they after the enduring of many troubles are called to peace and rest as hauing finished their course Now they rest in their beds in regard they doe not yet inioy full and perfect glorie and
Gods cursing and crossing their affaires are not moued sometimes to enter into their own harts and to say What doest thou Ieremiah in his 18. chap. and 12. verse toucheth this obstinacie but in other words for he shewes that the Iewes were growne so stubborne that they desperately said It is done that is to say We will walke after our owne imaginations we haue concluded it shall be so and we purpose neither to alter nor change our determinations But Isaiah in this place reprooues that senselesnesse wherewith they were so besotted that they could not bee brought to acknowledge their owne follie nor repent so as to turne into the right way againe Thou hast found life Some take life here for foode As if the Prophet had said This thy labour hath been as acceptable to thee as if thou hadst gotten thy liuing in labouring with thine hands Others take life of the hands for delite or great voluptuousnesse and these two expositions come to one reckoning But there is yet a little more difficultie namely whether he speakes here in good earnest or by way of scorne For if there be no figure vsed here then the sense will be thus Thou wert not sorrow because fortune seemed for a time to fauour thee Whilest the affaires of vnbeleeuers succeed well thē they flatter themselues more and more in their infidelitie As the common prouerb is Prosperitie blinds men But this falles out then especiallie when hauing forsaken God they follow their owne waies and deliberations For then they despise the Lord. It may also be read by way of scorne as if he should say Whence is it I pray thee that thou breakest not off thy course nor repentest why doest thou not acknowledge thy follie Is it because thou hast life in thine hands and because all things fall out according to thy desire This reading pleaseth me best though I reiect not the other Truelie it appeares sufficientlie by the histories that this people had small cause to glorie in their good successes For the league which they first made with the Egyptians next with the Assyrians and lastly with the Babylonians was pernicious and deadly vnto them So as they felt by experience how vnaduised they were to call such companions into their rescue The Prophet then had good reason to obiect against them that they had found life by their hand He sets out the sottishnesse of the Iewes therefore in regard they wittinglie plunged themselues into ruine and obstinately pursued their owne perdition whereas at least they ought euen by the example of fooles to haue become wise after they had tasted the whip Vers 11. And whom didst thou reuerence or feare seeing thou hast lied vnto mee and hast not remembred mee neither set thy minde thereon Is it not because I held my peace and that of a long time Therefore thou fearest not me HE inueighs here more sharpely against the Iewes There can be no true feare of God but where hee is worshipped purelie in that they were destitute of all feare of God howsoeuer they bragged of their holinesse and pretended a vaine title of religion For hypocrites not onelie flatter themselues in their superstitions but the common people take them for pettie gods and for this cause they insolentlie aduance themselues both against God and men and set forth themselues with an impudent malepertnesse But our Prophet pronounceth that there can be no true feare of God where he is not purely worshipped nor according to the precise rules of his holy word For let men esteeme the best they can of all their goodlie superstitious deuotions yet all is but meere follie and impietie Thus then hee protests that they haue no feare of God nor no religion at all in them though they gloried neuer so much of their painted sheathe Nay which was worse by their ceremonies they made it manifest as by infallible testimonies that they had no reuerence nor awe of God in them For the Lord testifies by Moses that he would proue whether they loued him from the heart in suffering false Prophets to bring in superstitions and idolatries Deut. 13.3 All such then as runne after such trumperie doe euidently shew that their hearts are void of Gods true feare for if they considered that one day they must yeeld an account thereof before his iudgement seate they would not so presumptuously treade his commandements vnder their feete Where he complaines that they had forgotten him it is to shew that they had not sinned against him through ignorance but of an obstinate maliciousnesse For hauing a containe rule of a godlie life set downe before them they wittingly reuolted from God and brake their faith which they had promised him We are heedefully to obserue how terrible this thunderclap is which is shot from heauen as it were against all hypocrites who scorne all threatnings and couer themselues vnder vaine pretences when hee thus testifies that they haue no sparke of the feare of God in them that they haue forgotten him and are full of lies Jt is not because c I haue thought it fit to insert the particle of rendring the cause here which must be supplied to the end the Prophets meaning may be the more manifest For those that supplie it not vex themselues much to draw out an exposition But we know how vsuall this manner of speech is among the Hebrewes The Prophet blames the Iewes for thus abusing the patience and long suffering of God which notwithstanding should haue mollified their hearts Rom. 2.4 But such is mans malice that he thereby imboldens himselfe in sinning and thinkes he hath good leaue to do whatsoeuer him listeth as long as hee is suffered to escape vnpunished Psalm 50.21 And therefore I expound this member thus Thou fearest not me because I haue held my peace whereas on the contrarie my lenitie should haue broken thine hard heart Hence we gather that the Iewes had no cause to complaine that God dealt too seuerely with them seeing that though hee patiently forbare them a long time yet they became the worse and that by meanes of this impunitie The Lord was vrged therefore of necessitie to take another course with them and to punish their iniquities with the greater rigor Vers 12. I will declare thy righteousnesse and thy workes and they shall not profit thee Thogh God suffer long yet his patience being abused he will be auenged at lēgth THe Prophet shewes that God will suffer no more so long as he hath done in times past but that heereafter he shall be constrained to take another course with them Hee mentions their righteousnesse by way of derision for vnder this word hee vnderstands all the impieties and errors wherewith they were stained and defiled As if he should say I vvill haue your righteousnesse to be seene of all For whilest God holds his peace those that are most vniust filled with all corruptions seeme to be pettie Saints but when God gets vp
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
be knit together into one bodie Neither doth hee alone promise an end and a remedie to the scattering which was to come as in Psalm 147.2 and chap. 56.8 that God vvould gather in the scattered of Israel but this gathering should extend it selfe further off For it signifies that there should be a wonderfull change in the world so as those who before vvere strangers and diuided should be gathered into one bodie To conclude A testimonie â—ouching the calling of the Gentiles the spreading of the Church to the vtmost bounds of the earth is here noted out vnto vs. We must also supplie a close opposition here which manifests that miserable and wofull estate whereinto all mankind is plunged till we be gathered in vnder the conduct of Christ Some by sonnes allegorically vnderstand those who were strong and stedfast in faith and by daughters the weake But I thinke the Prophet was not disposed to speake so acutely I therefore take it simplie thus That sonnes and daughters shall in time to come runne vnto the Church That is to say shall not onely be begotten within doores but without also yea euen in the furthest parts of the world For the wombe of the Church shall no more be shut vp in a corner of the earth but shall spread it selfe as farre and as wide as the whole world hath any space Vers 5. Thou shalt see and shine thine heart shall be astonished and enlarged because the multitude of the sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee THese things at the first blush seeme to haue some repugnancie in them By speaking in the present tence vers 4. hee shewed the certaintie of the promise speaking now in the future hee teacheth them to be patient seeing in the former verse he spake in the present tence and now in the time to come But there hee spake of the eies of faith which apprehends that that men cannot comprehend by nature here hee handles that which concernes the euent of the thing it selfe Or rather by speaking in the present tence before he meant to signifie the truth and stedfastnesse of the promise and now restraines the same sentence to teach the faithfull to limit themselues within the bounds of patience Besides howsoeuer the promises of God be for a time shadowed from mens sight yet doe the faithfull cleerely behold them by faith so as they wait for the vndoubted accomplishment thereof though others will beleeue nothing at all of them And shine Because the verb Nahar signifies to shine and to flow foorth it may be translated both waies For we may referre it to that ioy which carrieth and causeth the Church to ouerflow when shee growes and increaseth in this world or to that decking of her which makes her to shine But it seemes to agree but vntowardly with the text that hee couples astonishmeÌ„t with brightnes or ioy Truely I doubt not but by this word hee vnderstands such an amazednesse as ariseth from an admiration and wonderment with which the Church shall be rapt vp and carried away in seeing her selfe to rise to such an vnexpected honour and to be exalted to so high a degree of glorie As if he should say The greatnesse of this worke shall be such that it shall farre surmount thy hope It is no astonishment then that is conceiued through some feare of danger or calamitie but such as we see to happen in great wonders which surpasse the reach of our vnderstandings when being astonished wee are for the time as in a dreame Psalm 136.1 And this trembling sutes very well with ioy Vers 6. The multitude of Camels shall couer thee and the Dromedaries of Midian and of Epha all they of Sheba shall come they shall bring gold and incense and shew forth the praises of the Lord. 7. All the sheepe of Kedar shall bee gathered vnto thee the Rammes of Nebaioth shall serue thee they shall come vp to bee accepted vpon mine Altar and I will beautifie the house of my glorie VNder borrowed speeches the Prophet describes the glorie of the Church and applies his doctrine both to the time and persons with which he had to doe For wee must keepe that in mind which we haue often said He that is truly conuerted vnto God will dedicate all he hath to his seruice namely that the Prophets had respect to the people whom they taught And for that cause mentioned the things best known and the ceremonies most in vse that vnder the figures thereof they might note out Gods spiritual worship and seruice For it was good reason the Iewes should bee first instructed and the Gentiles in the second place to whom the truth of these things is come As if hee should say The people of farre Countries shall come with their riches in the power of God And where he saith the Church shall be enriched it is not to be referred to the persons of men but in regard of the vnion which the head hath with the members that which appertaines to God and Christ is heere attributed to the Church Absurd collections from this place of Iewes and Papists The Iewes deale absurdlie therefore who vnder colour of this prophesie by their insatiable couetousnes deuoure all the riches of the earth neither doe the Papists lesse fondly wrest these words to the maintaining of their riches and superfluous pomps Now he mentions Camels incense gold and sheepe as hauing regard to that wherewith euery region abounded in thereby signifying that all should consecrate vnto God whatsoeuer they inioyed and should offer themselues and all their riches vnto him in sacrifice Doctrine Whence wee are to gather that we can not truly be conuerted vnto the Lord vnlesse we offer vp vnto him all that euer we haue for these are those spirituall oblations which he requires 1. Pet. 2.5 Rom. 12.1 1. Pet. 2.5 Rom. 12.1 which we can not possiblie denie him if our hearts be truly dedicated and consecrated vnto him The wicked abuse the gifts of God to excesse and wantonnes and as much as in them is corrupt them by an execrable prophanenes but the faithfull who vse them with good conscience consecrate them vnto the Lord. None can rightly say hee is the Lords then vnlesse he therewithall dedicates and consecrates vnto the Lord himselfe and all that he hath As touching the regions here mentioned by the Prophet it is not needfull for vs to discusse in what place euery one of them is situated Notwithstanding by the way we note that he speakes of such as lay Eastward and chiefly Arabia and the places neere adioining which he signifies by Kedar and Nebaioth Another absurd collection of the Papists The Papists haue also abused this place to proue that Kings came from the East Kings of the East to offer gifts vnto Christ wherein they shew themselues too ridiculous seeing the Prophet speakes of all sorts of people But they snatch
not to be called into question EVen as in the former verse the Prophet hath highly magnified the worke of God so now hee also shewes that it is not to bee thought impossible neither ought any to call his power into question seeing it farre surmounts all the whole order of nature For if we consider who it is that speakes and how easie a matter it is for him to performe that which he hath promised we shall not bee so incredulous but that wee shall foorthwith remember that the restauration of the whole world is in his hands who in a moment can create a hundred worlds if it please him A little before by intermingling an admiration he meant to extoll the greatnesse of the worke but now to the end the hearts of the faithful should not be hindred nor depressed he exhorts them to thinke well of his power And that he might the better perswade them that nothing is so impossible with man but it is easie with him and by and by obeyes his commandement hee propounds and sets before them the things which wee see euery day by experience For who perceiues not euidently his admirable power in womens bearing of children But will not the Lord trow yee shew himselfe much more wonderfull in the increasing and multiplying of his Church which is the most excellent theater of his glorie What a peruersnesse of mind is it then to limit and restraine his power or to thinke that hee is lesse able when it pleaseth him by himselfe alone to worke without meaces and as it were with an out-stretched arme then when he vseth naturall meanes Vers 10. Reioice ye with Ierusalem and be glad with her all yee that loue her reioyce for ioy with her al ye that mourne for her ISaiah promiseth an happie estate to those who wept and lamented before Who are fit to reioyce for the churches deliuerance for he respects not his owne time in which hee liued but the captiuitie during which the faithfull being oppressed and beaten downe with sorrow had almost fainted He therefore exhorts and prouokes all those who intirely loue the Church and hold nothing more deare vnto them then her saluation to reioyce Hereby shewing that no man hath any part or portion in this so great a benefit vnlesse such only as beare an holy loue vnto the Church and are thorowly affected with a feruent desire of her deliuerance Yea euen then when shee is contemptible in the sight of the world as it is said in Psal 102. namely That the Saints delite in the scattered stones of the Church and that they haue pitie on the dust thereof For this cause he addes you that mourne for her For in regard there was a lamentable and an horrible scattering in the captiuitie so as there was no recouerie at all to bee expected hee rouzeth vp the faithfull and commands them to bee of good courage or at least to prepare themselues to ioy This exhortation containes also a promise something more then that too For a bare promise would not haue been of such efficacie But these things must not bee restrained to one time alone We are rather to call to minde our generall rule whereof wee haue so often spoken in this prophesie namely that these promises must be extended from the returne of the people to the comming of Christ and so to the full accomplishment of all promises at his last appearing Vers 11. That you may sucke and be satisfied with the breasts of her consolation that you may milke out and bee delighted with the brightnesse of her glory THis verse must bee ioyned with the former Because the Prophet shewes what the occasion of this ioy The occasion of the former ioy shall be namelie that the miserable and scattered estate of the Church shall in time turne to be happie and flourishing By the word to sucke hee alludes to the actions of little infants As if he should say Jnioy your mother with all her good things and hang continually at her breasts Note here that he compares all the faithfull of what age soeuer vnto little children The oldest in the church must resemble a little child to put them in mind of their infirmitie and weaknesse that so they might be confirmed by the power of the Lord. This similitude therefore of milking and sucking is diligently to bee obserued Some take the word consolations in the actiue signification and others in the passiue But I incline to them of the latter sort For the Prophet meanes such consolations as the Church receiues and which she imparts vnto her children And indeed what consolation is comparable vnto this For in what can we find matter of more excellent or full contentment which better appeares in the member following where the delectation in the brightnesse of her glorie is added Vers 12. For thus saith the Lord Behold I will extend peace ouer her like a flood and the glorie of the Gentiles like a flowing streame then shall yee sucke Ye shall be borne vpon her sides and be ioyfull vpon her knees HE prosecutes the same similitude still The former similitude prosecuted and compares Gods children vnto little babes which are carried in armes whom the mothers cherish in their bosomes with whom also they vse to sport and play Now that the Lord might the better expresse to the full the great loue he beares vs In vers 13. hee compares himselfe to mothers who are wont to surpasse all others in kindnesse to their children as wee noted in Chap. 49.15 The Lord then will needes be our mother as it were that he may shew himselfe to be tender ouer vs as if hee dandled vs in his lap in stead of those troubles outrages miseries and anguishes which we haue sustained By peace he meanes felicitie and in the word glorie there is a repetition vnder which is comprehended all sorts of riches so as they should want nothing appertaining to a full and perfect peace For in as much as the Gentiles liued sumptuouslie before Vse and had all things at will he affirmes that the faithfull also shall enioy whatsoeuer belongs to an happie life euen in as great abundance as the floods which flow into the sea By the continuall course is meant a perpetuitie For God being in himselfe a fountaine that can neuer be drawne drie his peace must needs differ very much from that of the world which is in a moment dried vp and vanisheth away As oft then as wee behold the wofull and lamentable estate of the Church let vs call to mind these sweete promises and remember that they belong no lesse vnto vs then they did vnto that people And seeing God hath floods of peace in store which he wil powre foorth vpon his Church let vs not bee discomforted no not in the middest of the greatest and sharpest assaults But rather let vs sing and be glad when miseries and anguishes doe most presse vs. And whereas he
they carefully kept But vnder the kingdome of Christ there shall be a perpetuall and continuall solemnitie For there is no more any certaine daies assigned to sacrifice this or that in Ierusalem vers 19. But our feasts offerings and daies of reioicing haue a continuall course from day to day In the meane while hee alludes to the ancient custome of the sacrifices and we haue seene in many places heeretofore that these phrases of speech are very familiar with the Prophets Thus then God would haue vs to offer him sacrifices in righteousnesse daily not at set times onely nor such as were offered vnder the Law or according to theirs among the Papists who now fondly rest in their ceremonies as if their sinnes were abolished by such baggage where with a desperate shamelesnesse they dare brag that they sarifice Christ himselfe What sacrifices God requires of vs. But of vs God requires spirituall sacrifices that is to say that we honor and worship him with a pure and sincere worship Whereas some would prooue from this place that the Law and ancient ceremonies are abolished mee thinks it hath but little ground I grant that these legall ceremonies are abolished and it may bee so collected froÌ„ this place but were I to proue this point I would chuse out other testimonies of greater weight For he makes heere an opposition onely betweene the Sabbaths and feast daies which they solemnized vnder the Law and that perpetuall Sabbath which is now celebrated Vers 24. And they shall goe forth and looke vpon the carkases of men that haue transgressed against meâ— for their worme shall not die neither shall their fire be quenched and they shall be an abhorring to all flesh VVEe neede not seeke out heere any far fetched interpretations For in plaine termes hee admonisheth those which should be gathered into the Church that round about them they shall behold the fearefull vengeance of God His meaning is not that these calamities shall breake in amongâ—â— the troope of the â—â—ithfull for it should much lessen the felicitie of the Church vpon which God manifests all sorts of testimonies of ioy and gladnesse But as formerly he hath spoken of that perpetuall glory wherewith God will beautifie his chosen so now he shewes what punishments the wicked shall indure that the faithfull might bee the more carefull to hold themselues in the feare of God Whereas he threatens them to be tormented vvith fire I haue told you heeretofore that this is a figuratiue kind of speech which also cleerely appeares by the other part of this verse for there shall come no vvormes out of the earth to gnaw the hearts of the vnbeleeuers The plaine meaning is then that mens euill consciences shall play the tormentors to vex them continually and that a more fearefull torment is prepared for them then all torments in the world besides In a word that they shall be affrighted and cruelly disquieted after an horrible maner as if a worme should lie gnawing at the heart of a man or as if a fire should euer burne him and yet they should neuer die Now in respect that the wicked are heere aduanced to great honours from whence they scorne the godly and trample them vnder their feete therefore the Prophet denounceth against them a terrible change namely that they shall bee inwrapped with extreame ignominie with vnspeakable torments For it is good reason that such as haue contemned and scorned Gods glory should be couered ouer with all reproches and made obominabe both to Angels and to all the world Now vnto God onely wise be honour and glory for euer and euer Amen FINIS ⧠A Table of such places as are alleaged in this Commentarie out of the old and new Testament The first numbers direct to the places alleaged the second to the Chapter and Verse in the Prophecie where they are to be found GENESIS ISAIAH Chap. Vers Chap. Vers 1 1 43 13   45 12  2 45 18   41 29   48 13  7 45 12  26 6 8  27 17 7   30 23  28 65 25 2 9 38 7  15 45 12   51 3  19 34 16 3 5 14 14  6 43 27  16 65 23  17 24 6  18 Ibid.  22 16 3  23 51 3 4 7 59 12  11 26 21  13 26 11  26 43 22 6 5 22 13   42 25 7 12 24 17  15 34 16 9 9 45 18  11 55 9  13 38 7    21 10 11 23 13 11 5 63 19  7 Ibid.  29 19 21  31 37 12   41 2   44 7 12 3 14 30   49 24  7 41 2  17 14 27   29 22   34 16   41 2    4 13 18 41 2 14 6 21 2  15 41 2  16 29 22   41 4  17 41 5 15 1 25 9  1 37 23  5 45 25   51 1   55 3   56 3  13 48 3  14 45 4 16 2 51 1 17 1 23 18   58 2  5 51 1   66 20  7 14 32   37 23    41   45 25   55 3  8 63 18 18 21 34 5   3 9  20 6 8   63 19  23 65 8 19 24 1 9   13 19   26 11   34 9  37 15 1 20 2 22 21  3 14 17   34 16   38 4   41 2  14 29 22  16 4 1  18 41 4 21 10 4 1 22 1 6 8  2 57 5  10 37 38   66 3  12 57 5  16 57 5  17 10 22   48 19   56 3   51 1   61 9  18 42 6   60 3 23 6 41 2 25 1 19 21  13 21 11  22 4 1  25 44 2 27 30 26 11   28 19 30 20 65 11 32 10 26 12 30 28 1 3   48 1 36 8 11 14   34 5   6 31 37 13 6 8 39 5 65 8 46 6 52 4 47 30 38 16 48 4 8 21   63 18  16 4 1 EXOD. ISAIAH Chap. Vers Chap. Vers 1 11 45 7  14 10 24 2 11 51 8  23 45 7 3 6 8 14   38 10  8 32 13  12 37 30  14 47 8  15 55 3  17 32 13 4 22 14 2   43 4 5 3 52 12 7 13 26 10  20 43 19 8 15 2 17   28 16  27 52 12 9 21 2 17  34 2 17 10 22 43 19   50 3 12 3 38 7  13 66 19  29 73 36
of Christ aboue all the riches of Egypt Exod. 2.11 Heb. 11.26 Let vs with the Apostles reioyce who went from the Councell with glad hearts in regard they were counted worthy to suffer rebuke and wrongs for the name of the Lord Iesus Act. 5.41 Now because it were little ioy to vs to see the wicked brought to nought vnlesse wee might inioy our freedome and safetie the Prophet shewes what our condition shall be namely neuer to be destituted of the righteousnesse and saluation of God But this comparison seemes not verie fitting when the ruine of the vngodly is opposed to his righteousnesse For it might haue been more properly and plainly affirmed that howsoeuer the wicked reioice yet they shall shortly perish and the faithfull who now resemble dead men shall liue For seeng he mentions not them at all but onely recommends vnto them the perpetuitie of his righteousnesse it might bee obiected what profit shall we haue by this that Gods righteousnesse shall remaine for euer whilest we in the meane while are ouerwhelmed with miseries But the Prophet in these words aduertiseth vs that the consolation which belongs vnto vs in afflictions must arise from hence that our health and saluation is after a sort shut vp in God For whilest men rest in themselues they cannot conceiue so much as the least dramme of hope which will not forthwith vanish And therefore he turnes our eies vnto God whose mercie indures for euer vpon them that feare him and his righteousnesse vpon their childrens children as Dauid saith Psal 103. In regard that our saluation then is founded on Gods mercy and truth Isaiah brings vs vnto it that all men being accounted as nothing wee may wholly trust in the saluation of the Lord. For thus we must reason Saluation is in God Saluation in God not for himselfe but for vs. not for himselfe but for vs as also his righteousnesse which hee is readie to manifest for our defence From the saluation righteousnesse of God then wee ought to gather that his seruants can neuer perish Which we haue also prooued from the testimonie of Dauid Thou art alwaies the same and thy yeeres shall not faile the children of thy seruants shall continue and their seede shall stand fast in thy sight Psal 102.27 28. Wee see then how hee applies this perpetuitie vnto Gods children who stand not by their owne strength but in God who is the rocke of their saluation Vers 9. Rise vp rise vp and put on strength O arme of the Lord arise as in the old time in the generations of the world Art not thou * that arme the same that hath cut Rahab and wounded the dragon 10. Art not thou the same which hath dried the sea euen the waters of the great deepe making the depth of the sea a way for the redeemed to passe ouer Gods promises must beget in vs the affection oâ— praier THe Prophet heere teacheth that when God raiseth vs vp by his promises we on the other side ought instantly to intreat him to accomplish that which hee hath promised For he giues vs not comfort to nourish vs in idlenesse but the more to inflame vs with a greater affection of praier and to a daily exercising of our faith Now the Prophet speaks heere according to our vnderstandings For we thinke that God sleepes as long as he deferres to relieue our miseries and yet the Lord beares with vs thus far that hee suffers vs to pray with such words as sauour somewhat of the infirmitie of our natures The faithfull then pray that God would arise or awake not as if he were idle or asleepe in heauen but they rather acknowledge therein their owne dulnesse or slothfulnesse in regard they cannot conceiue ought else of God as long as he deferres to helpe them Notwithstanding howsoeuer the flesh imagineth that hee sleepes and neglects our miseries yet faith lookes higher and apprehends his infinite power The Scripture therefore is wont to say In what sense God is said to wake c. that God awakes and puts on strength when he manifests some testimonies of his presence and power for without this we esteeme him either idle or asleep Now when the Prophet calles it the arme of the Lord which was then hid he sets it heere before them as if it were present that they might conclude surely our enemies could not afflict vs thus cruelly if that the Lord had not withdrawne his arme and helping hand from vs. We haue shewed you the cause of this delay in Chap. 50.1 namely for their reuolt from God By the daies of old hee shewes that they ought to remember all the wonderfull works which God had in former time wrought for their saluation For howsoeuer he seemes to sit still as one vtterly carelesse of vs yet is he the same God still who of old hath gouerned his Church and therefore can neuer now reiect or abandon those whom he hath receiued into his protection In the generations of old Wee must meditate on Gods works of old This repetition doth yet better expresse that wee ought not onely to consider what was done yesterday but those things also which were done long agoe for we must extend our thoughts euen to the most ancient generations that wee may ouercome those temptations which otherwise would seeme to ouerwhelme vs. The Prophet doth heere then gather together in one all the testimonies of Gods fauour which he hath from time to time manifested to his people that if two or three were not sufficient yet at least the great numbers of them might wholly confirme the faith of the elect Now because it was too tedious to draw a long catalogue of all hee names this first and excellent miracle among the rest namely the wonderfull deliuerance of the people out of Egypt For by Rahab I doubt not but he means proud and cruell Egypt as in the 87. Psalme I will make mention of Rahab and Babylon among those which know me Also Ezechiel calles the King of Egypt a dragon 29.3 Behold I come against thee Pharaoh King of Egypt the great dragon that lieth in the midst of the riuers Thus it sufficiently appeares and all in a maner are of the same opinion that the Prophet heere puts them in minde of that strange deliuerance of the people out of Egypt If the pride and loftinesse of Egygt was at that time brought low if the dragon was then slaine why should wee not still hope for the like Art not thou that arme The Prophet reasons from the nature of God for this cannot bee said of the arme of flesh the strength whereof be it neuer so great yet decaies and diminisheth in succession of time Milosigheth Milo who was the stoutest and strongest among many waxing old and looking vpon his arme sighed because hee felt himselfe destitute of that force which once hee inioied but it is not thus with God for his power can neuer diminish