euen in wilde beasts who yet are gentle and louing in this behalfe howsoeuer otherwise they be of cruell and fierce natures Now in regard women sometimes proue more vnnaturall then wilde beasts yea and ouercome them in crueltie by neglecting the fruit of their bodies the Lord addes that if this should fall out that yet he will neuer forget his people For the firme and vnmoueable affection he beares vs farre surmounts the vehement loue and amitie of all fathers and mothers in the world Let vs then call to minde what Christ saith Math. 7.11 If you which are euill can giue good things to your children how much more will your heauenly father Is it possible that he should emptie himselfe of this fatherly affection No verily Men which are of peruerse natures and loue thēselues yet will not neglect their children and will the Lord the fountaine of mercie who needs nothing but giues to all men liberallie and hath not the lesse neglect his Church Wherefore howsoeuer it falles out sometimes that mothers reiect and forsake their children which yet is prodigious yet notwithstanding God who loues his children with a stable constant and perpetuall loue will neuer reiect them To conclude then Chap. 27.23 Hebr. 13.5 our Prophet heere sets out the inestimable care of God who watcheth night and day for our saluation to assure vs that he will neuer leaue nor forsake vs though we be tossed to and fro with many and great calamities Vers 16. Behold I haue grauen thee vpon the palmes of mine hands thy walles are euer in my sight Gods loue to his Church set forth by another similitude BY another similitude he sets forth this inestimable care that God hath ouer vs. We vse to say in our common prouerb That one hath that vpon his fingers ends which is seriouslie imprinted in his memorie And when Moses commands a dayly meditation in Gods law he saith Thou shalt bind them vpon thine hands Deuter. 6.8 that so they might alwaies haue Gods commandements before their eies Heere our Prophet vseth the same similitude as if he should say I can no sooner looke vpō my hands but I behold thee there I beare thee so ingrauen vpon my heart that nothing is able to blot out the remembrance of thee In a word I can not forget thee but I should also forget my selfe True it is that GOD hath neither hands nor any bodily shape but thus it pleaseth the holy Ghost to stoupe downe to our slender and weake capacities that he might the better set forth the infinite loue which he beares vs. And because the Church is in many places called the Temple or Citie of God whence also comes that similitude of building so much frequented in the scriptures Psal 102.16 Ier. 24.6 Math. 16.18 therefore the Prophet brings in the similitude of vvalles by which hee notes out the quiet and peaceable estate of the Church as if he should say I will alwaies see that Ierusalem shall florish and be in good plight Whence also we obserue that heere is set forth vnto vs a right order of gouernment and discipline A right order of discipline described whereof the Lord will be the perpetuall protector and defender as himselfe heere protests Let vs also remember that this prophesie tooke place in that wofull desolation when the walles of Ierusalem which were the liuely image of the Church Ierusalems walls a liuely image of the Church were throwne downe the Temple raced good gouernment abolished and in a word when all things were out of ioint and almost brought to vtter confusion for he promiseth that all the Churches priuiledges shall forthwith be restored to their first perfection Vers 17. Thy builders make haste thy destroyers and they that haue made thee waste are departed from thee HE amplifies that which he touched in briefe in the former verse An amplification of the former verse for his speech might haue bin esteemed ridiculous vaine concerning this continuall care that God hath ouer the Church and her walles which he now suffered to be raced to the very foundations For this cause I say he addes an exposition to wit that it is ruinated indeed but ere long it shall be reedified anew From this word builders wee may gather wherin the right way of repayring the church consists The right way to repaire the Churches ruines namely if the Lord bee pleased to send forth master Carpenters and Masons to frame it anew Secondly in driuing out the destroiers which build not but breake downe For albeit God can build vp his church without the helpe of men yet is he pleased to vse their labours and howsoeuer he finisheth the whole building himselfe alone by the secret worke of his holy Spirit yet hee blesseth the indeuors of his seruants that the same should not become altogether vnfruitfull To him we must pray and from him alone wee must expect workemen for hee is able to fit them with gifts and graces and to appoint out to euery one his taske as Saint Paul saith 2. Cor. 3.5 Thus wee are then not onely to pray that God would send forth labourers into his haruest but also that he would furnish them with power and efficacie Mat. 9.38 that they may not bestow their paines in vaine Is the doctrine of the Gospell then preached with some fruit It comes to passe by the singular goodnesse of God But this were not enough vnlesse he therwithall should driue farre off the destroiers for Satan inuades and assaults the Church by infinit waies neither wants hee his supposts and catchpoles who imploy all their forces either to slake hinder or ouerthrow the Lords building and therefore we ought continually to pray that God would still defeate all their enterprises But if that good be not done which we desire let vs accuse our selues and our owne ingratitude for the Lord is readie to bestow his benefits vpon vs in great abundance Vers 18. Lift vp thine eies round about and behold all these gather themselues together and come to thee As I liue saith the Lord thou shalt surely put them all vpon thee as a garment and gird thy selfe with them like a bride HE awakens the Church by setting her deliuerance before her eies The Church is exhorted to behold her glory in the middest of her greatest ruines to the end she might view this so glorious a worke might behold the troopes of men which should flow in vnto her on euery side Now as this gathering together serued to sustaine the mindes of the faithfull in captiuitie so was it their duties who saw it accomplished indeede to render thanks vnto God Whence it appeares that this prophecie was of good vse in both the times as well whilest their deliuerance was yet hidden vnder hope as when it was ratified by the effects And albeit also he speakes to the Church in generall yet this speech belongs to euery one in particular that
and hee put on the garments of vengeance for clothing and was clad with zeale as with a cloake THe Prophet armes the Lord at all points If God put himselfe in armes to fight he must needs caâ—rie away the victorie not onely to confirme the faith of the godlie but also to strip all men of all confidence in their owne vertue For the summe comes to this that nothing shall be wanting vnto God neither for discomfiting nor for bearing away the victorie ouer his enemies Why so Because that of his righteousnesse power grace and exceeding affection towards his Church he will make armour of proofe And this we are to note with no lesse diligence then the doctrine of the former verse For albeit we confesse that God is almightie yet doth not that satisfie vs but wee will bee seeking out of other helpes Our minds are alwaies giuen to infidelitie so as they are wonderfully hampered and glued fast to outward meanes To correct this vice our Prophet sets before vs this liuely description As if he should say know ye that God hath all the safegards of your saluation readie so that nothing shall bee wanting vnto him for your deliuerance and for your returne home againe doe your enemies what they can There is no neede then why you should tremble at all Besides wee are verie easilie carried away to thinke that wee bring some of our owne vnto God And thus wee attribute part of his praise to our selues which should wholly be reserued vnto him Whereas hee clothes the Lord with vengeance and indignation as a cloke it appertaines vnto the enemies against whom God riseth vp in wrath for the zeale hee beares to his people The more then that Satan indeuors and with might and maine plots our ouerthrow the more will the zeale of the Lord of hostes bee inflamed and will arise with his admirable and omnipotent power to relieue vs. Although this worrier of mankind then and all the reprobates with him cease not day nor night how to oppose all the impediments they can to hinder our saluation yea and that they breake forth into open rage to roote vs out yet will our God scatter all their plots by his onely power Vers 18. As to make recompence as to requite the furie of the aduersaries with a recompence to his enemies hee will fully repay the Ilands HEe confirmes the conclusion of the former verse A confirmation of the former conclusion For heere hee shewes what that vengeance is wherewith hee clothed the Lord namely that he is readie to render the like vnto his enemies But the reason why the Prophet armes the Lord thus readie with indignation to execute his vengeance is to be noted to wit because the deliuerance of his Church is ioined with the ruine of the wicked It is needfull therefore that God should be armed to meete those enemies which would worke our destruction Vse Hence let vs consider how infinite that loue of God towards vs is when he beares vs such an affection as to hate those that hate vs and to protest that he will requite the furie of our aduersaries So exceedinglie doth he loue his little flock that he esteemes it more then all the world besides This is the cause then wherefore he testifies that he will repay the Ilands that is to say the nations beyond the seas farre remote from them for for the deliuerance of his people he ouerthrew such mightie Monarks as seemed inuincible Vers 19. So shall they feare the name of the Lord from the West and his glorie from the rising of the Sunne for the enemie shall come as a flood but the spirit of the Lord shall chase him away God will make the Churches deliuerance glorious in the sight of the whole world NOw hee testifies that this deliuerance shall bee so glorious and magnificent that all the world shall wonder thereat and shall speake honourably of it and afterwards being smitten with astonishment shall giue glory vnto God But it is vncertaine whether he means this of the conuersion of the Gentiles or of the terrour by which the Lord would bring downe his enemies For mine owne part I rather incline to the first exposition namely that to the vtmost parts of the earth Gods name shall be glorious and fully renowned so as the Gentiles shall not onely bee amazed but shall also vvorship and serue him in true repentance The expositors agree not about the rendring of the cause which followes But the true sense as I suppose is That the violence of the enemie shall be so great that as a flood spoiles and carries all away before is vvith the force thereof so shall he seeme to teare vp and beare avvay But the Lord will forthwith cause him to recoile and to vanish away It is an amplification then of Gods power who in an instant breakes in sunder all the terrible power and furious rage of his enemies so as their violence being turned backward it falles to nothing Quest But some may aske of what deliuerance the Prophet here speakes I answer Ans as I haue done in another place that these promises must not be restrained as they are wont to be to one deliuerance only For the Iewes referre it to the deliuerance out of Babylon and the Christians only to Christ Now I ioine them both together that so we may comprehend the whole time froÌ„ the peoples returne with that which followed vnto the comming of Christ for this prophesie was neuer fulfilled but in him neither can that which is here said agree to any other then to him only because Gods glorie was not manifested before to all the world nor the enemie so put to flight that they gathered not their forces together againe vntill Christ came and triumphed admirablie hauing obteined conquest ouer Satan sinne death Vers 20. And the redeemer shall come vnto Zion and vnto them that turne from iniquitie in Iaakob saith the Lord. HE againe confirmes that which he said before namely A second confirmâ—tion touching the redemption of the Church that the people should be deliuered and that God would be the only author of so great a benefit For this cause then he bids the people to be of good comfort in this exile in regard it should not be perpetuall afterwards he placeth the hope of their deliuerance in God only to the end their thoughts might not rest in any thing but vpon the promises Vnder the word Zion he meanes as heretofore the prisoners and banished for albeit they were scattered farre off from their countrie yet was the Temple still to remaine planted as it were in their hearts But lest the bastard children of Abraham should indifferentlie applie this vnto themselues with the heires of promise he forthwith shewes who they be to whom this deliuerance To whom this deliuerance appertaines shall come namely to such as shall be truly conuerted vnto the Lord. And yet it is very certaine
thereof Which are borne of me from the vvombe This similitude by which God compares himselfe to a mother that beares her child in her vvombe is very fitting for his purpose Now he speaks of the time past in which hee began to giue vnto his people testimonies of his grace vnlesse any had rather expound these wordes more strictly to wit that God hath in mercie aduanced them and borne them in his armes as a child borne of his mother Psal 22.9 10. But because God began not onely to bee a nurcing father to this people from their naturall birth but also begat them spiritually it is not amisse to extend his speech euen to that to wit that they issued as it were out of Gods wombe into newnesse of life and to the hope of the eternall inheritance If any obiect Obiect that God is euery where called a Father Ier. 31.9 Mal. 1.6 and that this title properly belongs vnto him I answere Ans that Gods loue is so incomprehensible vnto his Church that all the similitudes in the world are insufficient to expresse the same For it is a thing that hath many branches yea infinite and vnmeasurable so as if all the benefits that witnesse true friendship were gathered into one yet this affection for the greatnesse of it far exceedes all that can bee thought or spoken of No similitude or borrowed speech sufficient to expresse Gods infinit loue to his children there is no similitude therefore that can expresse his inestimable loue If we onely vnderstand it that from the time God begat them hee hath borne and tenderly nourished them in his bosome this will well sute with that which is written in the song of Moses He nourished and carried them as the Eagle doth her little ones vpoÌ„ her wings Deut. 32.11 To be short the Prophets meaning is that vnlesse the Iewes forget their originall they must of necessitie conclude that they were not begotten in vaine but that God who hath performed vnto them the office of a louing father and mother will neuer leaue them but alwaies will assist them And besides that by continuall succession of time they so felt his power that they were at no hand to doe any homage to Idols When hee mentions the remainder it is to shew Chap. 10.21 as wee noted before that the greater part by their rebellion made a defectioÌ„ from the Church and thus the hope of the redemption appertained but to a small handfull For this cause he craues audience because the vnbeleeuers were become no lesse deafe at his voice then the prophane nations Now howsoeuer the estate of the people at that time was far from perfection and that the remnant of this dispersed people was exceeding small yet the Lord commands them to consider how miraculously they were preserued and kept vnto that instant that so they should not doubt but hee would continue a louing father and mother vnto them in like manner for the time to come And in that he requires them to hearken to his speech The true and onely way to â—edresse our miseries hee shewes that the true and onely remedie of all our miseries consists in depending vpoÌ„ Gods mouth and in hearkening to the promises of his grace for then we shall haue strength enough to beare all our afflictions As on the contrary there is a wide gate set open to rush vs into despaire yea and to expect nothing but ruine and destruction when we stop our eares and will not heare his voice Vers 4. Therefore vnto old age I am the same euen I will beare you vntill the hoare haires I haue made you I will also beare you and I will carry you and I will deliuer you I Expound this particle Vau Wherefore which wee are diligently to obserue God not onely begins but perfects the worke of his grâ—ce in vs. For thus he concludes I haue begotten you and brought you forth yea I haue borne you in mine armes whilest you were yet in your swadling clouts and therefore I will be the protector of your life euen vnto the end And thus Dauid reasons Thou O Lord diddest draw me out of the wombe thou gauest me hope euen at my mothers breasts I was cast vpon thee euen from the wombe thou art my God from my mothers belly Psal 22.9 10. God promiseth the Iewes then that hee will alwaies be a father vnto them The Lord saith Dauid will finish the good worke he hath begun in me thy mercies O Lord indure for euer therefore thou wilt not forsake the worke of thine owne hands Psal 138 8. This word I six times repeated is of great weight in my iudgement although the interpreters expound it simply as a pronoune demonstratiue But it signifies heere not onely Gods eternall essence and that he will euer be like himselfe but it is also spoken in regard of vs shewing that wee shall alwaies find him one and the same Where hee saith vnto old age this might seeme a strange speech seeing we grow to be perfect men after God hath once drawne vs out of our childhood But let euery one examine his owne strength as he ought and we shall easilie perceiue that none of vs haue so profited but we shall still feele that God had need to vphold vs daily by his power for otherwise the most perfect would fall downe flat at euery turne Which Dauid also expresseth in Psal 71. Cast me not off O Lord in the time of mine old age forsake me not when my strength faileth J haue made you I vvill also beare you He renues the same argument againe as if hee should say God will not look to your deserts but to his owne work and therefore will continue forth his grace towards you Hence we may thus conclude Seeing thou hast not only created vs to be men but also to be thy children thou wilt doubtlesse continue to beare that affection to vs which fathers and mothers doe towards their children and wilt alwaies haue care ouer vs. Vers 5. To whom will yee make mee like or make me equall or compare mee that I should be like him THe Prophet brings in the Lord here complaining of the Iewes We must not thinke the better of Idolaters because they seeme to prosper in their sinne for distrusting his power and goodnesse as also for comparing him with Idols nay for abasing him beneath theÌ„ For in seeing the Chaldeans to haue the world at will they iudged themselues hopelesse and that the memorie of the couenant was so abolished as if there had been no God left in heauen to haue taken care of them The Lord takes vp a complaint therefore against them in that hee perceiued they attributed some power to the Idols and in so doing obscured his regall authoritie He handled the same argument in the 42. 43. Chapters and in those that follow and therefore we haue the lesse need now to insist any longer vpon euery word That they should
cause he now exhorts them to celebrate the memorie of those benefits which God had bestowed vpon their fathers that by their example they might the better come to apprehend Gods loue towards themselues The scope of the text also shewes that the Iewes are conioined with their fathers to the end the couenant common to them both might encourage them to hope for better times According vnto all things He vseth this particle As to shew that in aduersitie these benefits of God giuen vnto his people should forthwith come vnto our remembrances no lesse then if they were present before our eies though otherwise they may seeme to be worne out with age For if they appertained not vnto vs it were but labor lost to remember them which the Prophet also confirmes by the particle Vs. Why so Because the Iewes being members of the same body he had good reason to account them as the right successors of their grandfathers and other ancestors Truly Isaiah felt not these benefits past which he heere mentions but in regard they had bin bestowed vpon the Church the fruit of them reached in part vnto him because he was a member of the same How wee ought to esteeme of the communioÌ„ of Saints And questionles this communion of Saints whereof we make profession ought to be of such value with vs as to thinke that whatsoeuer the Church receiues from the hand of God is also giuen to vs. For there is but one Church of God and that which is now hath nothing separate from that which was in times past Isaiah also expounds himselfe when hee addes for the great goodnes towards the house of Israel Seeing then the Lord shewed himselfe a liberall benefactor towards his people we ought at this day to expect the like in regard that we be of his houshold and members of his Church Wel then albeit we feele him angrie against vs for our sinnes yet must we cheere vp our spirits through a liuely hope and arme our selues against all distrust because God can not forsake his Church In the meane while we haue to note that the Prophet highly extols and magnifies Gods mercie heere thereby to teach vs that the foundation of our saluation The foundation of our â—â—luation and of all other benefits flowes from thence And this shuts out all merits of men that so no man may presume to attribute any thing at all vnto himselfe But to the end this doctrine may be the better vnderstood let vs consider the time whereof Isaiah speakes Religion and Iustice then principallie bare sway and florished for howsoeuer the people had corrupted themselues yet Moses Aaron and other holy personages shewed forth good testimonies of their innocencie and holines And yet the Prophet teacheth that all the good things which Moses and the rest receiued were not to be ascribed to their merits but to Gods mercies But what are we in comparison of Moses Vse that wee should thinke to merit ought at Gods hands Thus then as these repetitioÌ„s of Gods great goodnes tender loue and great mercies doe greatly serue for the raising vp on high the weake and broken hearted that they may ouercome their greatest temptations so ought the same to put to flight and to swallow vp all thought and conceit of mens merits Vers 8. For he said surely they are my people children that will not lie so he was their Sauiour HE speakes of the peoples election God lookes that our conuersation should answer our vocation and brings in God discoursing of it to put vs in mind of the end of our vocation namely that he will haue a people separated vnto him from the world in the midst of whom his name may be worshipped and called vpon And yet therewithall he accuseth the Iewes ingratitude who deceiued God of his expectation not that the Lord was indeed deceiued seeing he foresaw well enough what they would be which he had also testified by Moses Deut. 32.15.16 But the scripture speakes thus when men by their vnthankfulnes care not to defraud the Lord of his due as wee haue seene in Chap. 5. I looked that it should haue brought me forth grapes but behold vvilde grapes He speakes not of Gods secret counsel but speakes after the manner of men to set forth the mutuall consent which ought to be betweene God and the faithful that all those to whom he vouchsafes his presence as their father should be readie for their parts to answer when he calles vnto them for this foundation remaines sure namely that none of Gods elect can perish because God knowes who are his 2. Tim. 2.19 And yet we know that the end of our vocation is to liue in holines righteousnes as all the Scripture witnesseth and also according to that which hath bin often said in many places Chap. 43.21 55.5 The Lord had iust cause therefore to say that he had chosen the people to be holy and true and that he might haue children farre from lies and vanitie But the people did falsifie their promised faith and reuolted from that simplicitie of heart which they ought to haue followed for they were whollie replete with fraude and hypocrisie and yet the Prophet giues them hope of pardon if so be they would seeke the Lord and humble theÌ„selues before him with true repentance He also notes out that which is the principall in Gods seruice to wit that we bring with vs thereunto a pure and vpright heart Whence it also followes that the Lord neuer forsakes vs till we haue bin disloyall towards him in breaking our faith Seeing this people then pleased themselues in their vices it was needfull they should be first conuinced of their infidelitie that being conuerted vnto God they might in the end feele him their sauiour Vers 9. * Or in all their anguish there was no anguish In all their troubles he was troubled and the Angell * Or of his face of his presence saued them in his loue and in his mercie he redeemed them and he bare them and caried them alwaies continuallie The inestimable loue which God beares to his Church HE amplifies and sets forth Gods goodnes towards his people shewing that he bestowed benefits vpoÌ„ their â—athers whilest they suffred themselues to be conducted by him yea he had such care ouer them that himselfe was troubled in their troubles and bare their miseries and anguishes In speaking thus he notes out the inestimable loue which God beares towards his chosen And the Lord also the better to draw and allure vs to come vnto him speakes after the maner of men attributing vnto himselfe all the affection loue and fatherly compassion that can possiblie be in them No loue comparable to Gods loue And yet it is impossible to thinke of any loue or good will of men in this world which he farre surmounts not I vtterly reiect not the other exposition to wit that the people were not troubled in
blind pursuing of their new deuised seruices as if they were carried away with a beastly and brutish affection And to say the trueth Note this sicknes is rooted almost in the vnderstandings of all men that hauing once forsaken the true God they runne a madding after their Idols Therefore it is that the Scripture often compares this fury to the loues of harlots who not only cast off al reason but likewise all shame Although it further appeares by the second member that hee not onely taxeth their intemperancie but also their boldnes to violate the seruice of God when he saith they chose gardens which word is opposed to that which was commanded in the law For with what flourishes soeuer the vnbeleeuers seeke to shadow their superstitions withal yet notwithstanding this sentence remaines sure that obedience is better then sacrifice 1. Sam. 15.22 And therefore S. Paul Col. 2.23 vnder the word superstition comprehends all those corrupt worships which men forge to themselues without the commandement of God God then complaines that the Iewes hauing despised his word pleased themselues in their owne inuentions as if he should say It was your duties to haue obeyed me but you haue liked better to follow your owne fantasie or rather a franticke libertie And this is sufficient to condemne all the inuentions of men to wit that it is not lawfull in any sort to chuse a way how to serue God because the right of prescribing that appertaines vnto himselfe God had then commanded that no sacrifices should be offe vnto him but in Ierusalem Deut. 12.13 the Iewes thought to please him in other places which false imagination also deceiued the prophane nations And I would to God that it had onely rested there but we see how the Papists are wrapped euen in the same error Lastly experience it selfe teacheth that this disease is common to euery age Obiect If any obiect that the matter is not so great in respect of the place that God should therefore abhorre the sacrifices which were euery where offered him Ans First we must note the cause why God as then would haue but one onely altar namely to the end it might be a band of holy vnitie to this rude people and that by this meanes Religion might continue sound and immutable Now although that this speciall cause ceaseth yet must we holde this principle that commaundements were giuen of God euen touching the least things to the end the Iewes might inure themselues the better to obedience For in regard that superstition paints her face with the colour of deuotion it is impossible but men should flatter themselues in their inuentions Obedience the mother of true religion Mens fancies the fountaines of superstition Notwithstanding seeing that obedience is the mother of true religion it followes thereupon that the fantasies of men on the contrarie are euen fountaines of superstition This also must be added that euen as Isaiah did a little before reprooue the wickednes of the people which raigned amongst them against the breach of the second Table of the law which is loue now also he makes his complaint that they haue transgressed the first table For in as much as all perfection of righteousnes consists in the obedience of the law the Prophets when they would reprooue the sinnes of men one while they speake of the first and then of the second ta-Table We must also alwaies obserue this figuratiue manner of speech when vnder one kind the Prophets do comprehend the whole in generall Vers 30. For yee shall be as an Oke whose leafe fadeth and as a garden that hath no water THe Hebrew particle may bee taken affiâ—matiuely as I haue turned it and it seemes that the Prophet alludes to those gardens vnto which they had falsely tied the seruice of God for because he had made mention of these gardens he threatens them with drought casting in their teeth the confidence which they reposed in them You please your selues very much in yoour gardens and in your trees saith he but you shall be as trees dried and subiect to fall The Lord then scornes the foolish bragging of the idolaters who please themselues maruelouslie in their inuentions and thinke that heauen must needs be opened to them when they are in the midst of their ceremonies As at this day when the Papists haue lighted vp their lampes and decked their temples when they shine with gold and pretious stones when they heare the melodie of their Organes and the sound of their bels they thinke themselues the most happie people vnder the sunne as if God being infinitelie beholding vnto them and satisfied with such baggage they were freed from feare of any danger Vers 31. And the strong shall bee as tow and the maker thereof as a sparke and they shall burne both together and none shall quench them THe Hebrew word Chason signifies strong now it is here attributed to God and yet notwithstanding it retaines still his signification as if hee should haue said That god whom you made your strength shal be turned into tow And the maker thereof hee meanes the caruer but because mention is made of the idole it must bee referred to the thing in question Some thinke that the Prophet doth here note out the repentance of the idolaters who should acknowledge their follie and with shame should burne their idols but me thinkes the Prophets meaning is otherwise For euen as fire is made of drie stuffe as tow and such like so saith the Prophet God shall gather you and your idols together vpon an heape as when one pileth vp a stacke of wood to the end you may bee consumed together So as the idols shall be as tow and the men as the fire to the end the flame may consume them both together And there shall be none to quench them Wee must note that when the Prophets speake of the wrath of God they represent it by externall signes because it cannot be perceiued by our eyes or other senses Thus the wrath of the Lord by which the wicked are destroyed is compared to fire that consumes all things Now it sufficiently appeares by this what the Prophet meant to say namely that al the wicked shall perish let their confidence be what it will yea which more is their ruine shall be so much the greater by how much they shall haue placed their trust in false and deceitfull things and that in the place from whence they hoped and looked for saluation euen there shall perdition fall vpon them For the idols and puppets are but matches to kindle the wrath of God withall and that in such wise as it can neuer be quenched THE II. CHAPTER Vers 1. The word that Isaiah the sonne of Amos saw vpon Iudah and Ierusalem THis prophesie is a confirmation of the doctrine which we haue had a little before as touching the restauration of the Church For in as much as it is a very hard matter to expect
them which the Prophet foresaw by the Spirit as if hee should say Wonder not to see the mount of Zion laid wast and spoiled for so many sins of the people Yet is it not made such a lamentable spectacle that any should bee brought to despaire but that all those in whom there is any hope of health being touched with true repentance might conuert vnto God before such a thunderclap come vpon them For the Prophets were as Heraulds to publish the iudgement and vengeance of God to the wicked that so by all meanes they might endeuour to bring all that they possiblie could to repentance And the seruants of God must neuer put off this affection namely euen to study how they may profit the verie reprobate if by any meanes it could bee brought to passe This place therefore may bring a merueilous consolation to all faithfull Pastors for when it seemes to vs that we speake to deafe cares we stagger and begin to forsake all What shall I doe I doe nothing but beate the aire And yet notwithstanding the Prophet ceaseth not to exhort those in whom hee saw no hope of amendment An howsoeuer he be as a man astonished at their ruine yet doth hee not cease for all that to admonish them stil Let vs note also that although the wicked bee obstinate yet the iudgements of God must be denounced against them let them recoyie and gnaw the bit as much as they will yet must they stil be summoned before the iudgement seate of God to the end they may be left without excuse I take the Hebrew word Ci for surely for this signification agrees best because it breakes off the exhortation which he had begun and now speakes to God Also when he againe calles them the house of Iacob it is added for the greater vehemencie of speech which men in a matter of great importance are wont to doe as if he should say This holie nation which God hath chosen is now left and forsaken For they are filled Because the word Kedem signifies sometime the East and sometime antiquitie we may interpret it that they were filled with the manners of the ancient because they had brought the superstitions in vse wherewithall the land of Canaan was in times past infected For wee know that the Prophets did often reproch the children of Israel that they were liker to the Cananites then to Abraham and the other holy Patriarkes And questionlesse it was a double vnthankfulnes not to change their peruerse manners seeing the old inhabitants being driuen out they were brought in to possesse this land to the end it being purged from all their filthines it might afterwards be dedicated to holines Yet because the other sense is more receiued I had rather hold that although the expositors themselues doe not here agree For some take the letter Mem comparatiuely as if the Prophet should say Before or Rather then them of the East others take it more simple and better also in mine opinion in saying that they were full of the East that is to say of the vices which they had drawne from thence imitation being a merueilous contagion so as nothing is more vsual then to see corruptions glide from one land to another a farre off That which by and by followeth opens it yet more cleerely when he saith of the sorceries of the Philistins For vnder diuinations by a figure which they call Senecdoche hee comprehends the deceits of Satan to which the prophane nations were giuen The Prophet then meanes that they differ in nothing from the Philistins from whom God notwithstanding had separated them by the priueledge of his adoption And this was sufficient to condemne them vtterly in that hauing forgotten their vocation they defiled themselues in the corrupt and wicked waies of the Gentiles Whence it appeares that to sinne by the example of another doth serue nothing at all to make the fault the lesse The latter part of the verse is diuersly expounded for some draw strange children by a similitude to the lawes and customes others referre it to mariages Because that in taking of strange wiues without discretion they had so mingled their seede that there were manie children bastards The exposition of S. Ierome is more grosse who thinks that they defiled themselues in wicked lusts contrarie to nature For mine owne part I doubt not but by strange children he meanes strange nations and not by a figure the lawes The Prophet then accuseth them that in desiring to please the Gentiles they wrapped themselues together with them in their wickednesses and thus had not only mortall men but wicked men also in greater account then God himselfe Now he saith that they tooke their delight because the affection and delectation of a wicked imitation had raced the true loue of God and of his holesome doctrine out of their hearts Vers 7. Their land also was ful of siluer and gold and there was none end of their treasure and their land was full of horses and their chariots were infinite WE must take good heede to the order which the Prophet keepes here For he now shewes the causes wherfore the Lord reiected his people In the former verse hee began with diuinations and strange manners now hee descends to the gold and siluer and afterward he will speake of their horses and chariots No doubt then but hauing first of all condemned their idolatrie he here in the second place reprooues their auarice and in the third that wicked confidence which men haue when by forging vaine succours vnto themselues they depart farre off from God It is not a thing to bee condemned as vnlawfull in it selfe to haue abundance of gold and siluer but because this people burned with an insatiable couetousnes and trusted in horses and in Chariots therefore they are iustly reprooued Some take the Hebrew particle by way of opposition as if the sense were thus And yet they abounded in siluer thereby to make the ingratitude of this people the greater because hauing abundance of all things yet they ran after their idols and enchantments as if al things had been in a desperate estate Which is much lesse excusable then if they had gone after them in aduersitie whereas they shooke off the yoke of God from their necks being fed with good things in all abundance Thus by this sense then he should amplifie the wickednes of this people running voluntarily and for no cause to idols whilest they ouerflowed in their delights but yet I receiue not this interpretation because I thinke it too much constrained For hee rather reckons vp with one breath as it were the vices wherewith the people had spotted themselues that is to say couetousnesse false confidence and idolatrie And howsoeuer their opinion be true which expound it by way of opposition yet notwithstanding it agrees not with the sense of this place A little after Isaiah confirmes the same also more clearely For howsoeuer it bee not wicked nor a
is nothing more vile and base as we haue said then for a man to proue his force in deuouring and swallowing in meates and drinks and thus to wrestle against himselfe by cramming in as much meat as his belly will hold Such men hold no rules of sobrietie neither do they know why God nourisheth them We eate and drinke to vphold the body and not to ouerthrow it We liue to serue God and to bestow our strength in the helping of our neighbours turne but when men endeuor not to preserue their strength by these meanes but rather ouerturne it by prouing how much they can beare it is certaine they are become worse then brute beasts Verse 23. Which iustifie the wicked for a reward and take away the righteousnesse of the righteous from him HE reproues a corruption which was then rise in iudgement seates and shewes the cause why there was no iustice kept in them Exod. 23 8. Deut. 16.19 to wit for that gifts had place and were in account For auarice blinds the eyes of the wise and peruerts all order of iustice and right yea euâ—n in those who otherwise beare some good affection thereunto Obiect But some may obiect that iudgements are peruerted by many other meanes then by presents only seeing that hatred friendship loue and other sinister affections doe very often blind the vnderstanding Ans This is very true but the Prophet aimed at that which falls out for the most part yet notwithstanding meant not to spare the vices which he expressed not By whâ—se example good Teachers ought to be wise and well aduised in considering and correcting those vices which carrie the chiefe swinge among the people and aboue all to insist vpon those which they see to be most in vse by wicked custome Now this corruption whereof mention is made in this place is the most frequent of all others in iudgement seates and therefore the Iudges which would iudge iustly ought to take diligent heed they auoid it Neither must we giue eare to those Iudges who denie that presents are giuen them to that end or who say that although they receiue them yet notwithstanding they will giue vpright iudgement Where gifts haue place there all loue of iustice must needs be corrupted for where gifts haue place there needs must all affection of equitie and iustice be corrupted neither can it be possible that thine affection should not be most inclined to him of whom thou hast receiued thy reward To conclude let vs giue eare vnto the Lord who saith that rewards blind the eyes of the wise Deut. 16.19 and peruert the words of the iust lest in doing otherwise we will seeme to be wiser then God himselfe Vers 24. Therefore as the flame of fire deuoureth the stubble and as the chaffe is consumed of the flame so their roote shall be as rottennes and their bud shall rise vp like dust because they haue cast off the law of the Lord of hostes and contemned the word of the holy one of Israel THat it might not seeme he hath cried out so oft without cause he shewes againe how great and horrible punishment is neere to this people and denounceth an extreme ruine against the obstinate because they would not be brought into the way but obstinately resisted against the heauenly doctrine now he vseth such figures as were fit to expresse his meaning and also such as touched them neerer to the quick then if he had spoken plainely without them He begins with a similitude and forthwith ends with a metaphor in attributing a roote and bud to the people as to a tree for by these two words he comprehends whatsoeuer force was in the people were it open or hid and saith that all of it should perish For euen as when the roote which giues strength vnto the tree and susteineth it begins once to rot then the tree decayeth so he threatens destruction to this people and tels them that all their strength is wasted and consumed But he shewes not now as heretofore the particular kinds of wickednesses by which they had prouoked the wrath of God He only addes the generall cause to wit the contempt of the law of God because as we all know that is the fountaine of all euils He also amplifies the fault greatly that in as much as the will of God was manifested vnto them in the law they could not say it was by ignorance or error but of set malice that in shaking off the yoke of God they gaue themselues the raines to all licentious libertie which was all one as if in reiecting a most louing father they should giue ouer themselues to be vassals and slaues to the diuell Adde withall that he accuseth them of a generall reuolt as if he should say they were not rebellious against God in one kind only but they wholly forsooke the Lord as disloyall apostataes Moreouer that they did not only despise the word of God but he complaines of a thing more horrible to wit that the word was become abominable vnto them or that they reiected it with a wicked despitefulnesse If so be then that the contempt of the law of God be the welspring head and perfection of all euils there is nothing we are more to feare then that Satan should so preuaile as to turne vs aside from the reuerence of it And if we be subiect to some faults yet let vs suffer at the least that the medicine may be applied vnto them vnlesse in reiecting thereof proudly and maliciously we meane to draw eternall perdition vpon our owne heads Vers 25. Therefore is the wrath of the Lord kindled against his people and he hath stretched out his hand vpon them and hath smitten them that the mountaines did tremble and their carkases were torne in the midst of the streets and for all this his wrath is not turned away but his hand is stretched out still IN this verse the Prophet repeates the former iudgements whereof the Iewes had experience alreadie and shewes that they be not yet at an end but that far worse punishments are prepared for them vnlesse they returne into the right way I confesse indeed that the time past is often changed for that which is to come but the words of this text will best agree so for he propounds two distinct things coÌ„cerning the obstinat rebellioÌ„ of this people first how God had alreadie chastised their iniquities Secondly seeing there was no signe of repentance that he hath yet other scourges readie to correct their wickednesses Thirdly hee shewes what these scourges are and tels them that the Assyrians shall come as soone as the Lord shall but hold vp his finger yea that they shall come at his only hissing As in verse the 26. This is the Prophets meaning Whence we may gather that as soone as a people hath escaped one calamitie they forget their chastisements and neuer thinke more of the iudgements of God and although experience
whosâ— praises they continuallie sound forth with full voyce lastly whom they serue and obey came forth vpon his throne but men whom he had vouchsafed to adopt for his children proudly with obstinacie resisted him Now when we heare that the Angels are continually busied in sounding forth Gods glorie let vs know that their example is set before vs for our imitation To be occupied in celebrating Gods praises is the highest seruice we can do him For it is the highest seruice we can do vnto him to be occupied in celebrating his praises In as much then as he herein makes vs companions with his Angels it is to the end that whilst we wander here below we should notwithstanding be conioyned and made like to the heauenly inhabitaÌ„ts Lastly to the end the harmonie between vs and the Angels may be perfect in all points it behoues that the praises of God doe not only sound vpon our tongues but that all the actions of our life be referred thereunto which we shall then do when we endeuor to doe all things therein to the glory of God The Auncients haue vsed this testimonie against the Arians when they would prooue the three persons in the one essence of God Holy Holy Holy I mislike not their iudgement although if I should haue to deale with heretikes I had rather vse stronger arguments for they triumph and become the more hardened when we contend against them with such places as are not sufficientlie plaine and euident as heere they might readily answer that by the number of Three in this place was shewed a perfection as in many other places of the scripture besides Although I doubt not but the Angels doe heere set forth one God in three persons and to say the truth we can not magnifie God but we must by and by celebrate the praises of the Father of the Son and of the holy Ghost yet notwithstanding I take it we should rather vse more solid testimonies to the end that whilest we go about to prooue the chiefe article of our faith we expose not our selues to the scoffes of heretikes So then by this repetition there should be rather shewed an vnweariable continuance of praising as if the Prophet had sayd The Angels neuer ceased their melodie in singing the praises of God as indeed his Holinesse ministreth to vs infinite matter thereof The whole world is full Word for word it is The fulnesse of whole earth which we may referre as well to the fruits liuing things as to all sorts of riches wherewith God hath furnished the earth and so the sense should be that in this adorning of the earth and the diuers furnitures which are in it we may see the glorie of God to shine because they are so many testimonies of his fatherly loue towards vs. Notwithstanding the most simple and naturall sense is that the glorie of God filles the whole world and is spread abroad throughout all the quarters of the earth And in mine opinion there is heere a close opposition by which he beates back the foolish ouerweening of the Iewes who imagined the glorie of God was shewed no where else but vpon them as if they meant to shut it vp in their Temple Now Isaiah shewes that it is so farre off from beeing shut vp within so narrow bounds that it fiâ—â—es the whole earth And this agrees to the prophesie which will afterwards follow touching the blinding of the Iewes for thereby he hath giuen entrance for the Gentiles into the Church of God in regard they supplied the emptie and forsaken place of the Iewes Vers 4. And the lintels of the doore cheekes mooued at the voice of him that cried and the house was filled with smoke THis noyse of the posts sufficiently shewes that it was no voyce of man which the Prophet heard for there is no mortall man that is able to make the posts and threshold of an house to shake with his voyce Now the Lord meant not only to confirme his voyce to the Prophet but to men also and that for euer that so it might be knowne throughout all ages Let vs know then that the voyce of God is confirmed to vs at this day by this sound to the end we also should tremble as oft as he speaketh for if the dumb and insensible creatures are moued therewith what ought we to do we I say which feele smell taste and only vnderstand it to the end we should holily and reuerently obey his holy word The house was filled with smoke This was a common and an ordinarie signe which the Lord vsed among the auncient people for as soone as Moses entred into the Tabernacle we reade that the smoke was spread Exod. 33.6.9 so as the people could neither see Moses nor the Tabernacle The smoke then which Isaiah describes was no new thing but God according to his accustomed maner meant thereby to tâ—stifie that he would manifest his power in executing iudgement vpon this people But some may aske why the Lord would manifest his presence by this signe rather then by an other Quest Ans A twofold answere may be giuen to this question First because the Lord hath alwayes been bent to represse the boldnes of men to the end they should not enquire further into his Maiestie then was meete being alwayes prone euen all of vs to be prying ouermalepertly and rashly in this regard Wee would pearce aboue the clouds and search into the very secrets of Gods counsell and in the meane while neglect that which is before our feete From thence ariseth this laberinth of errors in which after the spirits of men are enwrapped they forthwith fall to serue false gods for meÌ„ no sooner giue leaue vnto theÌ„selues to forge what they list of God in their fantasie but they by and by therewithall enterprise they care not what against him And therefore it is not without cause that he hath opposed this smoke thereby to admonish men of their weakenes And yet he would not haue them to be either blind or besotted with the blockishnes and error of the Papists who at this day couer ignorance vnder the name of simplicitie but he forbids to search or prie further into the heaueÌ„ly mysteries then that which is manifested vnto vs by himselfe in his word for that as S. Augustine Augustine sayth is a very learned ignorance Wherefore as oft as mention is made of the like smoke let vs know it is as a bridle by which we ought to be kept in awe that we should not be too curious in searching into the counsels of God Secondly this smoke was to strike a feare into them as we see when Dauid describing God to be terrible and angrie sayth that cloudes and darknes are round about him Psal 97.2 which also agrees very well to this place because he pronounceth an horrible iudgement to wit the blinding of the Iewes Some would haue this a forerunner of the fire which should burne
much more will hee nourish brotherly concord betweene men whom hee will gouerne by the spirit of meekenesse And yet it is not the Prophets meaning that any are thus gentle and peaceable of their own nature before they be reformed by grace but he promiseth that how peruerse soeuer their nature shall be yet they shall forsake their crueltie and shall become as meeke as sheepe or lambs Whereas hee addes that a little childe shall leade them it signifies that those beasts which were otherwise cruell and vntamed shall readily yeeld cheerfull seruice so as there shal be no need to vse any violence to represse their crueltie In the meane while we must keep in minde the similitude which we haue touched to wit that those shall obey Christ which shall be giuen vnto him although they were outragious beasts before and shall obey in such wise that they shall by and by follow him and that at his least becke as it is also said in the 110. Psalme verse 3. Thy people shal come willingly Neither ought they to be placed in the ranke of sheepe which are not indued with this meekenesse Let vs suffer him then to master and rule vs and let vs willingly submit our selues to those to whom he hath giuen vs in charge although they be like little children Thus it seemes that the Ministers of the word should heere be compared to little children because they haue no externall power neither doc they shew themselues to haue any ciuill authoritie Obiect But it may be demanded whether there be not some who are meeke and gentle who yet haue not been tamed by the doctrine of the Gospell For it seemes indeed that the Prophet should say so when hee compares some to sheepe Ans and others to beares and lions I confesse we shall finde a meruailous diuersitie in men who yet are led by the very instinct of their own nature some are meeke and peaceable others turbulent and inhumane but yet it is certaine that all are sauage and outragious till Christ haue tamed them by the Gospell All are puffed vp with ambition pride before they bee purged with this medicine True it is that many may well counterfet a false appearance of modestie and humilitie No true humilitie to be found where the Spirit of Christ dwels not but in the meane while they burst with pride inwardly To bee short where the Spirit of Christ dwelles not there let vs not looke to finde any true humilitie Vers 8. And the sucking child shall play vpon the hole of the aspe and the weaned child shall put his hand vpon the cockatrice hole HE continues his former speech to wit that when men shall be receiued againe into fauour with God and that they shall be purged from their vices by the spirit of regeneration they shall then also bee freed from their hurtfull nature For men should not neede to feare the biting of venemous serpents but in regard that they are vnworthy that God should subiect the parts of the whole world vnder their authoritie And in that the serpents haue this libertie to hurt little children truely it thence appeares The libertie of doing harme which one creature hath ouer an other argues that the whole posteritie of Adam is infected with sinne euen form the conception that all the posteritie of Adam is infected with sinne from the conception in the wombe Now we are to obserue this similitude whereof wee haue spoken to wit that those who are filled with an hidden venome to hurt shall in such wise change their naturall inclination that they shall not hurt so much as little children Some are openly fierce and cruell others carry and nourish their malice in secret as a serpent doth his poison as Dauid also describes it Psal 55.22 For some are more readie to manifest their malice others more slow In a word whatsoeuer they be he signifies that all must bee purged from their malice as well open as secret after they shall be once subiected vnder Christ He also signifies that hence forward there shall be a generall securitie euerie where so as those who are destitute of all helpe shall liue in safetie in such wise as they shall aduenture to expose themselues euen to the most perillous dangers Vers 9. Then shall none hurt nor destroy in all the mountaine of mine holinesse for the earth shall bee full of the knowledge of the Lord as the waters that couer the sea NOw he plainely shewes that euen men themselues hauing subdued their naturall peruersitie shall bee inclined to equitie He speakes then of the faithfull who are truely regenerated into newnesse of life For although there are many hypocrits full of iniquitie mingled in the Church with the elect of God yet notwithstanding they are like to to the Ishmaelites whom God will driue out thence when his time is To this purpose we are to note that which is said in Psal 15 2. 24.4 that none but the louers of iustice shall haue any setled or sure râ—st in the Temple of God to dwell there perpetually This then appertaines to the lawfull citizens of the Church to bee pure and exempt from all desire to doe hurt Whence we gather also that it is a singular gift of the holy Ghost when men abstaine from violent courses because ambition pride crueltie and couetousnesse will ordinarily push them forward to wrong their neighbours euery kinde of way and therefore the Prophet addes to very good purpose that this inestimable gift flowes from the knoâ—ledge of God Thus then it behoues that all flesh be humbled and that meÌ„ learne to put themselues into the protection and safegard of God and to maintaine brotherly kindnes betweene theÌ„selues when they know that he is the father of them all For although many which are not yet renued by the spirit of Christ may haue some appearance of humanitie There may be some appearance of humanitie euen in the vnregenerateâ— which yet spâ—ings onely from selfeloue yet is it very certaine that they are caried away therein with the loue of themselues because all haue this naturallie so rooted in them that they will alwaies seeke their owne profit rather then the profit of an other and therefore thinke they are put in this world only to serue their owne turne and not their neighbours yea they would haue all the world at their commaund if it were possible which Plato Plato also wisely considered From hence proceed deceits periuries thefts robberies an infinit other such like wickednesses There is no fit remedie then to tame this vnbridled lust but the knowledge of God only Now we see how the Prophet doth againe establish the dominion of Christ in the faith and doctrine of the Gospel it being the meanes indeed without which he doth not ordinarilie gather vs to himselfe for thereby he illuminates our vnderstandings to manifest vnto vs the heauenly life which is nothing else as himselfe witnesseth but
hands of her enemies Hee iustly mockes then at their vaine and foolish confidence in regard that being puffed vp with their intollerable pride they thought themselues inuincible and out of all danger But it seemes contrarie to the modestie of the faithfull to mocke at the miserie of others a man would thinke they should rather haue compassion on them To scorne the wicked is not against modestie when our zeale is ordered therein accoâ—ding to the equity of Gods iudgements Psal 2.4 But this is not against modâ—stie when our zeale is ordered according to the equitie of Gods iudgement for by humane affection we may bewaile the miserie of those who perish through their owne folly and yet theâ—ewithall despise their pride and furie And euen as the Lord exalts himself against them scorning their beastlinesse so also hee doth in this place command vs which loue and desiâ—e his glory to contemne them not after a proud and insulting maner but as magnifying and extolling his goodnesse and power By this example then it is lawfull for vs to scoffe at Gods enemies when they are ouerthrowne and abased as at Antichrist whose power wee daily see to decay by little and little The word Madheuah which is put in the end of the verse may be translated gilt or of gold but because this word is conioyned with tyrant or exactor it is very like the Prophet speakes of the couetousnesse and insatiable desire of gold which the Babylonians thirsted after For it often comes to passe that how much the more great Empires Commonwealths and nations haue of riches so much the more doe they burne with lust of increasing and hauing Vers 5. The Lord hath broken the rod of the wicked and the scepter of the rulers 6. Which smote the people in anger with a continuall plague and ruled the Nations in wrath if any were persecuted he did not let HE now answers to the former interrogation and would not that the faithfull should any way doubt of the euent thereof but rather that they should stand astonied at such admirable workes of God For the interrogation serued to awaken vp their mindeâ— to the greater attention It is as much then as if he should haue said It came not to passe by chance or by any blinde passion of fortune that you were not still oppressed vnder a continuall bondage but you are wholly to attribute it to the prouidence of God who brake so sore a yoke of seruitude from off your neckes Now the wicked are at their wits end when they see such workes and stand amazed because they see not the reason of them but the faithfull know that this ought to bee attributed vnto God Let vs learne then to admire the workes of the Lord and let vs bee stricken with such an astonishment that we may acknowledge him to bee the author of them and let vs not in any wise passe lightly ouer the least of them Gods worâ—â— ought diligently to bee obserued but especially in the redemption of his Church but especially then when he manifâ—sts his power in the redemption of his Chuâ—ch when by his admirable strength he redeemes any one of vs from vnder the seruitude of the diuell the tyranny of Antichrist and from eternall death For these are no common workes and therefore wee may not in any sort attribute the same to the power of man or to any other causes whatsoeuer Hee ioynes the scepter of the rulers to the staffe of the wicked shewing by this repetition that an vniust tyranny cannot be established by a power imperial in any sort whatsoeuer Then by and by after he more cleerly shewes that the Monarchy of the Babylonians shall be abolished because it was vniust and tyrannicall and saith that the people were smitten with an incurable wound and extremely afflicted because they ouerflowed in all excessiue dissolutions By this we are admonished that howsoeuer God may seeme to winke at the tyranny of the wicked for a time yet that he will spare them neuer the more for all that in the latter end for they shall be destroyed euen as we know Babylon was because the Lord is iust and continues alwayes like himselfe Vers 7. The whole world is at rest and is quiet they sing for ioy 8. Also the firre trees reioyced of thee and the cedars of Lebanon saying since thou art laid downe no hewer came vp against vs. HEere he shewes how Tyrants are hatefull to all the world Tyrants hatefull to all the world for they are no sooner dead or destroyed but all leape for ioy shewing what affection they caried towards them which for feare before they dissembled Then shall you see men vtter forth their discontentments and hatreds and not men only discouer their ioy but euen the dumb creatures also as the Prophet addes afterwards speaking of the firre trees and cedars by way of amplification for as all things are ouerturned and peruerted by tyranny so also it being abolished it seemes all things are put into their perfect estate againe Now to the end the speech might haue the greater vehemencie he addes a figure called Prosopopeia by which he brings in trees speaking and reioycing that they shall stand quietlie now this tyrant is dead So then the Prophets drift is to shew that the heauenly Iudge can not indure tyrants alwayes to vsurp God will not alwayes suffer Tyrants to vsurp whom all the world detests hates Whence we may gather that albeit men be silent and dare not open their lips whilst tyrants beare sway yet the Lord notwithstanding heares their secret grones and complaints Let vs not wonder then if tyrants be cut off by such admirable meanes for it is necessarie that God who is priuie to all the outrages which they commit should fauour and assist the innocent Vers 9. Hell beneath is moued for thee to meete thee at thy comming raising vp the dead for thee euen all the princes of the earth and hath raised from their thrones all the kings of the nations EVen as before he attributed gladnes to Trees so now also by the same maner of speaking hee attributes speech to the dead For he brings them as it were out of their graues to the end they should deride the pride of this tyrant and all the words following are nothing else in a maner but most pleasant taunts and flouts For when great kings approch neere a place people tremble they go before and receiue them with great pomp and preperations so Isaiah faines that the dead shall goe before this tyrant who after his death shall descend into his sepulchre that they may do him homage but yet such as to him appertaineth Which is as much as if he should say His death shall not only be acceptable to the liuing but to the dead also so as they shal receiue him honorablie according to his deserts Vers 10. All they shall cry and say vnto thee Art thou become weake also as
neither doe I see how the word Branch should agree I confesse indeede that when they speake of vines the word Haruest is vsed but abusiuely It might also be translated Collecting yet would I not obstinately stand to contend about these two words because the sense will alwaies be one prouided that the foresaid word be taken for the gathering of fruits Thus then the text will runne well Although thou ceasest not from labour holding thy selfe hard at it from morning to night yet shalt thou gaine nothing by it because the fruit shall wither of it selfe by the shaking of the bowes or thy vines shall be spoiled Thus then by the figure Synecdoche vnder the verbe To plant hee comprehends a daily labour which husbandmen and vine-dressers take in the fields and vineyards Such a labour must needes bee very irkesome and proceeds from the very curse of God For if he that is destitute of possessions be oftentimes banished out of his Country hee will not be so much grieued as hee that inioyeth fruitfull lands especially if he haue bestowed any long time in husbanding of them thâ— Lord then meant to execute his vengeance vpon the Israelites because they had abused the abundance of the land and let loose the raines vnto all excesse The like punishment is also threated generally to all the wicked to wit that they shall rise early and labour extremeâ—y because it shall be without any fruit whereas on the contrarie those which rest vpon the Lord are well assured to reape the certaine fruit of their labours because the blessing of God accompanies the worke of their hands Reade Psalme 127.2 and 128.2 Vers 12. Ah the multitude of many people they shall make a sound like the noise of the sea for the noise of the people shall make a sound like the noise of mightie waters OThers expound Ah Woe as if it were a curse sometimes it is vsed as a word of calling as we haue seene heretofore But as I thinke it should rather signifie Alas in this place for he mournes for the calamitie which he foresaw would befall Israel be it that he doth it of a brotherlie affection or that he thereby would pierce the deeper into the hearts of this senselesse and blockish people No question but the Prophets feared the vengeance of God whereof they were the Heraulds more then any other and howsoeuer they sharplie threatned the people as in regard of the person they susteined yet did they neuer so cast off the affection of loue but they alwayes had compassion of those that should perish Notwithstanding the consideration of the couenant which God had contracted with the seed of Abraham was the cause of this and we see that this affection was in S. Paul who desires to be accursed for his brethren the Iewes Rom. 9.3 When Isaiah then sets the matter thus before his eyes it could not be but that he was touched with extreme griefe Now in that he sets this destruction before the view of the Israelites as if he himselfe beheld it it is to confirme his threatning as wee haue shewed elsewhere The word multitude is set downe because the armie was gathered of many and diuers nations whereof the Monarchy of the Assyrians was composed By the similitudes which he addeth afterwards his meaning is only to amplifie his speech for he compares the enemies to a Sea or deluge which drownes the whole countrie Vers 13. The people shall make a sound like the noise of many waters but God shall rebuke them and they shall flee farre off and shall be chased as the chaffe of the mountaines before the wind and as a rolling thing before the whirlewinde ALthough he seemes to continue on the threatning which he began before yet doth he now begin to comfort the faithfull by repeating again the very same words with the former as if he should say It must needs be that those who haue forgotten God should be chastised and as good as ouerwhelmed for their wicked reuolt but the Lord according to his wonted goodnes will represse the ouermuch crueltie of the enemies for hauing once serued himself of their rough dealing he will finde a meanes well enough to beate them backe and chase them away See heere a singular consolation by which he meant to put the faithfull which remained in good hope Now he speakes not of the Iewes onlie as the most haue imagined for hitherunto he hath directed his speech vnto the ten Tribes amongst whom no doubt there were some that truly feared God who had been left in a desperate case if they had had no promise whereon to rest By these similitudes he describes horrible stormes tempests for when the holy Ghost would comfort the faithfull he sets those things before them which are wont most of all to terrifie and cast downe their spirits to the end we might learne that it is easie for the Lord to still all the violence of tempests be they neuer so furious And looke how he hath the sea the winds and tempests at his command so easilie can he curb the rage and violence of their enemies Therefore he by and by after compares the Assyrians to straw or stubble for howsoeuer their furie was terrible to the Israelites yet the Prophet shewes notwithstanding that they are no more in Gods account then straws or rushes because without any paines whatsoeuer he will scatter all their preparations They were not then to iudge of their forces and power according to sense As oft therefore as wee see that the wicked haue gotten the bridle in their necks to runne vpon vs for our destruction let vs arme our selues as much as is possible with this meditation A meditation of great vse True it is that we see no matter of hope left but God seeth a meanes readie to bring all powers that are raised vp against vs to nought The word Galgal signifies a round thing which the wind driues easilie away Vers 14. And loe in the euening there is trouble but afore the morning it is gone This is the portion of them that spoile vs and the lot of them that rob vs. THe sense is this looke how a tempest raised vp in the euening appeares not in the morning if it be by and by appeased so also shall it come to passe that immediatlie after the enemies shall be driuen away you shall suddenlie espie beyond all hope a sweet and quiet calme The Prophet meant to set down two things first that the rage of the enemies shall suddenlie fall vpon them secondly that the spoile which they shall make shall not last very long For as the Assyrians rose suddenlie against the Israelites so also they were soone brought to nought All the faithfull ought to gather great consolation from this place as oft as they see things troubled and confused A Consolation and fearefull changes to approch for is all this ought else then a tempest which the Lord will easilie still Tyrants
vnto vs thou wilt ordaine peace for thou also hast wrought all our workes for vs. THis tends to the consolation of the faithfull As if he should say We see what will fall vpon the heads of the wicked for thou wilt cast them out of the company of thy children wilt consume them with fire as thine enemies but we shal haue an happy and blessed estate The verbe Shaphat which signifies to Ordaine among the Hebrewes is as much to say as to Establish as if he should say Thou wilt hold and preserue vs in peace continually The wicked indeed inioy a kind of peace but it lasts not long our peace is seated and established in the Lord and hath such a foundation as shall indure for euer Now by the word peace he meanes a setled and lasting felicitie Hence let vs conclude then that the children of God which trust in him are fully blessed for the life of the wicked is more then miserable albeit it be soaked in much deliciousnesse and pleasures as those that haue all things at their wish There is no assured nor stable peace then but in the fatherly loue of our God By workes hee meanes all the good which God doth to his chosen as if he should say All our affaires and actions all things which we vse for our benefit in this world in a word whatsoeuer we put our hands vnto Those then who haue alleadged this place to ouerthrow the doctrine of free will did not well vnderstand the Prophets meaning I grant it is God onely that works whatsoeuer is good in vs so as all our vprightnesse proceeds onely from his Spirit but the Prophet meant simply to teach here that wee receiue all the good things which we inioy onely from the hand of God He that hath begunne a good worke in vs will perfect it vnto the end Phil. 1.6 and thence concludes that this fauour shall neuer cease till wee be come to full and perfect happinesse Moreouer seeing God is author of all blessings wee ought especially to be mindfull of those which are chiefe and principall for if wee ought to acknowledge that the things which serue for our maintenance in this life are the gifts of God much more ought we so to doe in things appertaining to the saluation of the soule If so be then we owe thankfulnesse for his liberalitie in small things how much more should wee acknowledge his goodnesse in things that are high and excellent But what need haue wee to obiect this text against the Papists to refute their doctrine of free will seeing they may be easilie answered by other places yea we haue infinit testimonies besideâ— which are much more euident Thus it seemes then that the Prophet stirs vp the peoples mindes to thankfulnesse for hee commands them so to admire the goodnesse of God in his benefits that they confesse all things they haue to be his gift We haue here then a very fruitfull doctrine to wit Benefits receiued of God in times past ought to incourage vs to hope for the like in time to come that the faithfull are to conceiue an assured hope of Gods goodnesse for the time to come by considering what benefits they haue receiued from him in times past and thence to conclude that he will vndoubtedly haue care ouer them hereafter Haue wee then at any time had experience of Gods mercy towards vs Let vs learne to trust in him for euer and seeing it hath pleased him to shew himselfe so bountifull and readie to doe vs good let vs boldly and constantly settle our hearts in this truth to wit that hee will neuer faile vs. All the faithfull haue done thus and this way haue they confirmed themselues in the faith for see how Dauid speakes Psal 138.8 Thou Lord wilt not forsake the worke of thine owne hands And Saint Paul saith He which hath begun a good worke in you will perfect the same Phil. 1 6. Likewise the Patriarke Jacob saith Lord I am lesse then all thy mercies and trueth which thou hast shewed thy seruant but thou saidst I will doe thee good c. Gen. 32.10 11 12. For God is not like to men that is to be wearie in well doing or to be drawne dry by too much giuing but the more good he hath done vs so much the stronger ought our hope to be and to receiue daily increases Vers 13. O Lord our God other Lords besides thee haue ruled vs but wee will remember thee onelie and thy name THis verse containes a complaint which the faithfull make because they were oppressed vnder the tyranny of the wicked Thus this song is composed to comfort the hearts of the faithfull who in regard they were to vndergoe an hard condition of banishment and to bee expulsed out of that good land which was vnto them a signe of eternall happinesse as also being depriued of the sacrifices of the holy assemblies and so in a manner of all consolation and comfort being furthermore shut vp vnder the bondage of the Babylonians in a strange Country banished from their Country and ouerwhelmed with shame and most grieuous afflictions they might yet notwithstanding by this song powre out their sighes vnto God and so find solace in him He speakes therefore in the name and person of all the faithfull who in appearance seemed to be reiected of God but therewithall professing that they were his people and so consequently did put their confidence in him But had they not great cause to mourne thus when they were in bondage vnder the tyrannie of other rulers besides the Lord himselfe who once had gathered them in vnder the wings of his protection Hence therefore it followes that if they had not been estranged from him they had neuer fallen into so wretched a condition as to be exposed to the mercilesse tyrannie of their enemies But it should seeme by this Obiect that the gouernement of Princes is contrarie to that which God himselfe exerciseth notwithstanding that they rule in his name Ans but the Prophet speakes not of those heere who beare rule for our good but of such as are Idolaters and enemies of the true doctrine Dauid himselfe was a King hauing a diuers gouernment from that which God exerciseth yet so that he was Gods minâ—ster notwithstanding for the common good and saluation of all the people that were câ—mmitted to his charge and likewise maintained the true Religion which these tyrants desired whollie to ouerthrow The like also did iustlie befall the Iewes who had well deserued to be subdued vnder the crueltie of Infidels seeing they refused to obey God who vsed theÌ„ so louingly But it is not â—misse to note the close opposition which is heere put betweene God and the faithfull Kings who gouerned the people vnder his name and authoritie and those tyrants who at the last oppressed them vnder vniust lawes This will the better appeere by a like place out of Ezechiel I haue saith he giuen them
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
to florish with new frutefulnes Neither do I doubt but he alludes to that sentence of Dauid Send forth thy Spirit and they shall be created and thou wilt renew the face of the earth Psal 104.30 Now in regard that he also sets before them this signe as a token that God was reconciled vnto them he therewithall aduertiseth them that the restauration of the Church flowes only from his free grace who can abolish barrennes as soone as it pleaseth him in his fauor to distill some sweet dewes from aboue yea that he can do it in an instant because at the first he created all things of nothing as if they had been before The expositors doe diuerslie translate the latter part of this verse where he compares the desert to Carmell but as I haue shewed in the 29. Chapter vers 17. where there is the like phrase of speech it seemes to me that the Prophet simplie sets forth the effect of this restauration to wit that the abundance of all things shall testifie that God is indeed appeased towards his people For the places which were deserts before should be as Carmell which was a fat frutefull soile whence also it tooke his name Carmell also shall be as a desert that is to say so frutefull that if it be compared as it is now with that which it shal be one day it may well be called a desert for it is an amplification of the extraordinarie frutefulnes of it as if he should say The fields which now are laid fallow and beare nothing shall bring forth frutes and those which are tilled and are by nature apt to yeeld increase shall wax so frutefull that the abundance which is now vpon them is but barrennes in comparison of that which shall be hereafter As if we should compare the grounds of Sauoy with those of Sicilia or Calabria we would say that it were but a desert In a word he signifies that there shall be an incomparable frutefulnes which the faithfull shall enioy after they be reconciled vnto God and all because they may vnderstand what loue he beares them by lading them with so many benefits Now Isaiah so prophesieth here of Hezekias his kingdome that therewithall he referres all things to the kingdome of Christ as to the end and full accomplishment thereof Come we once to Christ then must we expound all these things spirituallie The second extent that so we may know we are renewed as soone as the Lord sends downe his spirit from aboue into our hearts of barren ground to make them frutefull For till we be inspired from aboue by this holy Spirit we are rightlie compared to deserts and parched grounds seeing we bring forth nothing but thornes and bushes and are vnfit naturallie to bring forth any good fruite Those therefore which in times past were fruitlesse being now regenerated by the Spirit of God shall begin in some measure to bring forth fruite vnto him and those who before had some outward shew of goodnes shall become so frutefull after they be thus regenerated by the holy Ghost that comparing the one estate with the other the first will be iudged but as a desert in respect of the latter for all the goodly works that men do before Christ hath regenerated them are but so many glorious sinnes Therefore when wee see the Church oppressed euen vnto death and that her condition seemes very lamentable let vs lift vp our eies to heauen and depend whollie vpon these promises Vers 16. And Iudgement shall dwell in the desart and Iustice shall remaine in the frutefull field THe Prophet heere teacheth wherein the true glorie of the Church consists Wherein the true glory of the Church consists to wit when Iustice and Iudgement gets the vpper hand for men are not to resemble beasts in seeking only after the abundance of earthlie and transitorie things By this it appeares sufficientlie that the Iewes were not held by the doctrine of the law in the hope of temporarie benefits only as some fantasticall spirits affirme but they were by it commanded to rest in that which was the principall to wit that Iustice and Iudgement should florish amongst them neither is it to be doubted but they knew well enough that true felicitie consisted therein We are therefore first of all to seeke the kingdome of God and the righteousnes thereof and not to place our ioy and happines in the abundance of wheat and wine as hogges that feede in the trough For as Zacharie sings in Luk. 1.75 The end of our deliuerance from sinne and Satan and of all the blessings we receiue from God is that we should serue him in holines and in righteousnes all the dayes of our life By Iustice and Iudgement then he vnderstands all vprightnes as we haue often shewed before See vers 1. Which albeit they properlie concerne the equitie which we ought to vse one towards another notwithstanding because it is vsuall in the Scriptures by the duties of the second table to vnderstand the obseruation of the whole law the Prophet here vnder a part comprehends religion and the true seruice of God But the Prophets are wont especiallie to mention the duties of loue and those things that concerne the second table because we chieflie manifest vnto men thereby what affection and loue wee beare vnto God Now where he saith that Iustice and Iudgement shall also dwell in the desert as well as in the plowed fields it so much the better appeares that such plentie of blessings was promised that the beholding therof should put men in minde of that great increase which they had seene in the fields before was but barrennes now in respect thereof Vers 17. And the worke of Iustice shall be peace euen the * Or effect worke of Iustice and quietnes and assurance for euer EVen now he enuaied against that peace in which the Iewes were lulled asleepe See verse 9.10.11 But heere he promiseth a peace contrarie to that which shall be a testimonie of Gods loue towards them who will keepe them faithfullie after he hath receiued them into his fauour The close opposition betweene that brutish peace which the wicked thought they had gotten when they committed all sorts of wickednes whilest they lay snorting therein also without repentance and this peace which the children of God enioy by a godly and iust life is here to be noted For Isaiah stirres vs vp to couet after this latter and teacheth vs to be assured that those with whom God is appeased shal enioy a peace that is blessed and happie in deed Thus he sets integritie before them for the obiect of their desires They that would enioy an happie peace must labour after an innocent life that so they may attaine that peace which passeth vnderstanding for there is no better meanes to liue such a peaceable life as is free from anoyance then in absteining from euill and doing of good as S. Peter testifieth in
to swelling and impatiencie for the very reprobates haue sometimes confessed the fault and yet their stubborne hearts haue neuer bin so tamed but they haue grudged against the reuenging hand of their Iudge To the end that Gods threatnings may haue a sweet relish therefore it is necessarily required that wee conceiue some hope of pardon in the middest of Gods displeasure otherwise our hearts will bee alwaies so stuffed with bitternesse that nothing but gall and wormewood will proceed out of the same But he which in his heart is perswaded that though God corrects yet he ceaseth not still to retaine the louing affection of a father Faith will teach vs that nothing is more profitable for vs then Gods fatherly chastisement such a one will not onely acknowledge God to be iust but will also meekely and patiently beare his temporarie seueritie To be short where the feeling of Gods loue takes place so as this principle be once fixed in our hearts that he is our father it shall not much dismay nor trouble vs to be heaued vp or cast downe according as it pleaseth him for faith will teach vs that there is nothing more profitable then his fatherly chastisement In this sort Dauid in all humilitie answers the Prophet Nathan who sharply rebuked him I haue sinned against the Lord 2. Sam. 12.13 which imports as much as that speech of old Hely It is the Lord let him doe that vvhich is good in his eies 1. Sam. 3.18 For he is silent not because it could aduantage him nothing at all to murmure but because hee willingly submits himselfe to Gods iustice It seemes that Sauls silence tends to the same end when Samuel told him that the kingdome was rent from him 1. Sam. 15.24 But because the punishment onely terrified him he was touched with no compunction of heart at all for his fault It is no wonder then though he be full of garboilings inwardly still albeit hee set a faire countenance of it outwardly because he could not resist accordingly as he would for malefactors that haue fetters on their heeles Simile and mannacles on their hands are wont to intreat those Iudges whom they could find in their hearts to tumble frō their seates and to stampe them vnder their feete But because Dauid and Hezekias are in such wise hūbled vnder the mightie hand of God that they lost not the assurance of pardon they chose rather willingly to beare the blowes wherewith they were smitten then to pull their necks out of the yoke It is also very remarkeable that Hezekias not onely confesseth that this sentence of God is good but that also vvhich Isaiah had spoken for this word thou hath great weight in it in that hee is contented with all reuerence to receiue the word though spoken by a mortall man for hee looked to the chiefe author of it The libertie which Isaiah tooke might haue seemed somewhat too harsh and combersome in the eies of a King but taking him as he was indeede for the seruant of God he suffers himselfe to bee censured of him Which being so their nicenesse is insupportable who can beare no admonitions nor reprehensions at all but in disdaine obiect against the Pastors and Ministers of the word Are you not men as well as wee As if forsooth God were not to be obeied vnlesse he should send an Angell to admonish them or vnlesse himselfe should speake vnto them from heauen Hence also we may learne what to thinke of such fantasticall spirits who seeming to reuerence God doe notwithstanding wilfully reiect the doctrine of the holy Prophets But if they were so readie to obey God then would they giue as much audience to him in the person of his seruants as to himselfe if hee should thunder from heauen I confesse wee must distinguish the true Prophets from the false and the voice of the Pastor from the stranger but we must not reiect all hand ouer head Those that are indeed willing to obey God will giue him as much reuerence whē he speakes by the mouth of one of his seruants as if himselfe should speak vnto them out of a thūder from heauen vnlesse we meane therewithall to reiect God himselfe Yea they must be heard of vs not onely when they exhort and reproue but also when they condemne and threaten vs in the name of God to be punished for our sinnes The particle Ci is taken heere for an exception and therefore I haue translated Yet there shal be peace For Hezekias addes somewhat more therein to the former to wit hee thanks God in that hee hath mitigated the punishment which he had deserued As if he should say The Lord might haue raised vp enemies against mee forthwith that might haue driuen mee out of my Kingdome but now he spares me in deferring the iudgement moderates the punishment which I should of right sustaine This sentence may also be expounded by way of a praier yet let there be peace so as Hezekias should request that the correction might be deferred to another time Notwithstanding it is more probable that he applies that to the cōforting of his sorrowfull heart which the Prophet had said of the daies to come that thereby hee might arme himselfe with patience because a sudden iudgement would haue astonished him much more This exception then agrees well for the tranquillitie of his minde yet God will spare for the terme of my life Notwithstanding if any had rather expound it For there shall bee peace I hinder him not Some take the word truth for the seruice of God and true religion as if in dying hee should render thanks to God that the pure doctrine should remaine vncorrupted but I had rather take it for stabilitie or a quiet state of the Kingdome vnlesse any had rather take it to signifie an assured prosperitie and of long continuance Now Hezekias might seeme cruell in that he vtterly neglected his posterity as one that cared not much what became of things after his death For these are horrible blasphemies which swinish Epicures Horrible blasphemies of swinish Epicures and others of that rout haue in their mouthes at this day When I am dead let the earth bee on a flaming fire Againe When I die let all die with me But Hezekias had a far other meaning for albeit hee desired the prosperitie of such as should suruiue him as much as his owne yet hee could not set light by the signe of Gods mercie who deferred the execution of this iudgement till after his death For he might conceiue hope from thence that his successors should in the end bee partakers of this fauour and mercie Some thinke he reioiced for this delay because wee ought not to care for to morrow considering that the day hath enough with his owne griefe Mat. 6.24 But this sutes not well in this place for Hezekias contemnes not the posteritie but perceiuing that God did fauourably mittigate the chastisement which hee had
saluation euen in the midst of corruption Albeit then that he was able to bring forth a new Church without paine or trauaile yet to the end his grace might the better appeare in such a birth it is not without cause that he attributes the cry of a trauailing woman vnto him But for as much as this similitude might diminish somewhat of Gods power and maiestie the Prophet ioines the other affection withall for touching his loue God as touching his loue resembles a mother but as touching his power a lion hee resembles a mother but touching his force and power he is like a lion Vers 15. I will make waste mountaines and hilles and dry vp all their hearbs and I will make the floods Ilands and I will dry vp the pooles THe Prophet meanes that all the munitions which animated the wicked to retaine these poore captiues could not hinder the Lord from setting them at libertie It was needfull this should be added to the former For when we see the wicked armed in a manner with inuincible power wee then tremble and haue much a doe to apprehend Gods power so farre as to continue stedfast in our confidence Isaiah therefore insists vpon this point signifying that neither men nor munitions can resist the Lord when he is minded to deliuer his chosen In a word hee shewes that the change shall bee such that those who were the strongest before shall be broken to peeces and shall gaine nothing by resisting of him This I take to be the natiue sense of these words so that it is needlesse to stand descanting subtilly vpon them any longer as some do who expounding these things allegorically thinke that mountaines and hilles signifie Cities hearbs the men which dwell in them But why should we follow such sophistries seeing the Prophet onely shewes that God is powerfull enough to fulfill his promises and to deliuer his Church because hee can easilie surmount all stumbling blockes that shall be laid before him This sentence therefore answers to other prophecies which we haue seene heretofore where Isaiah teacheth that Gods power is not tied to second causes when he is determined to preuent the enemies of their purpose but goes thorow with his worke after a wonderful fashion Gods power not tied to secōd causes and breakes downe all impediments which seemed to shut vp his passage Vers 16. And I will bring the blind by a way that they knew not and leade them by paths that they haue not knowne I will make darknesse light before them and crooked things straight These things will I doe vnto them and not forsake them HAuing shewed that the force of the enemie could not hinder God from deliuering his people he goes on with that consolation which hee touched in the 13. and 14. verses Now he calles them blind Who they be that the Prophet calles blind which know not what way to turne them nor which way to runne by reason things goe so crosse and aukward with them In a word such as see no issue but bottomlesse gulphes ready on all sides to swallow them vp for euen as the way seemes plaine and smooth whilest things doe indifferently prosper so in aduersitie but especially when all is darkened with sorrow when all hope is gone and death it selfe presseth hard vpon vs wee stand then like amazed creatures The Prophet teacheth therefore that when all things are desperate then euen then is the time and houre in which wee should most of all expect succour and helpe from the Lord. The time in which wee ought chiefly to expect help from God It is good for vs sometimes to be broght into straits It is sometimes also very requisite that we bee brought into straits so as no euasion be left vs that we be sometimes put to our shifts and pressed on euery side yea to be left starke blind in regard of the sight of any outward meanes Why so That we may learne to depend vpon the onely helpe of God and to rest our selues quietly in him For as long as we can see any leaning stocke or are able to catch hold of any stay bee it neuer so little vpon that we set our whole hearts and thus it comes to passe that wee are carried hither and thither and vtterly neglect the remembrance of Gods wonted fauour Would we be assisted and succoured then in our aduersities Truly wee must content our selues to be blind then that is to say we must turne our eies from beholding things present and keepe our reason short that we may onely rest vpon Gods free promises I grant this blindnesse will not be very pleasing to vs and that therein the imbecillitie of our iudgements may be therein easilie discerned yet ought wee not therefore to flee it much if we wiselie consider the fruit that redounds to vs by it For is it not better to be blind and to bee led by Gods hand then to see with both eies and to plunge our selues into vnauoidable dangers He confirmes this in promising to turne darknesse into light Be it then that we perceiue not so much as one sparkle of light in our afflictions yet must wee not despaire of Gods helpe but vse it rather as a meanes to trust more confidently in Gods promises then euer we did before for God will easilie change our darknesse into light hee will soone make crooked things streight and leade vs in the way that we may boldly walke therein without stumbling But in the meane while let vs know that these things are onely promised to the faithfull that put themselues into Gods custodie and are contented to be gouerned by him in a word to such as being acquainted with their owne dimnesse of sight doe willingly content themselues to follow such a leader waiting in the darknesse of their affliction for the light of his countenance for to such onely hee reacheth forth his hand Let vs cleaue fast therefore to his promises and not imitate the wise men of this world who will walke by their own light whether he will or not or will wander in vnlawfull deliberations Vers 17. They shall be turned back they shall be greatly ashamed that trust in grauen Images and say to the molten Images Yee are our Gods BY this we euidentlie see to whom the former doctrine belonged for now he distinguisheth Gods seruants from Idolaters As if he should say The Lord wil leade his people but in the meane while those that trust in grauen Images shall be ashamed As if he should say the choice is here set before you either by grace to be saued or miserablie to perish For all such as put their confidence in Idols shall surely perish but those that rest vpon Gods word and promise shall assuredly be saued I grant they must suffer many and tedious afflictions yet they shall not be ashamed nor confounded for God in the end will shew that this difference which he puts betweene them that trust in him
care of his Church and as he dearly loues his Saincts so he turnes all things to their saluation It is not without cause then that he saith he sent them to performe this worke by his free grace because he meant thereby to procure the saluation of his Church In the same sense he addes that at his commandement hee brought them downe for albeit the Medes and Persians Medes and Persians had another end yet their iorney was gouerned by an heauenly instinct And thus God meant to shew what loue he bare to his chosen people aforehand lest they should haue fainted in their extreme anguishes and afflictions This promise therefore was of great vse in respect the poore captiues might from hence greatly comfort themselues that they were beloued of God although all the world besides contemned hated and reiected them as the ofscouring of all things seeing they saw that God in the end was minded to succor them and for their sakes to destroy the Monarchie of the Babylonians Where he saith they shall flee it is to shew that God shall so prosper the affaires of Cyrus that the Chaldeans shall be astonished at his arriuall and shal throw downe their armes to take them to their heeles for it often falles out euen to some mightie Prince well appointed with all furniture to enterprise war in which notwithstanding the issue shall be wofull It was not enough then that Cyrus was sent with a great armie vnlesse therewithall his enterprises had succeeded well And that he might further set forth their hastie flight he addes there shall be a crie or tumult in the Ships for they could not flee by land True it is they had a riuer fit for the purpose to wit Euphrates Euphrates which met with the riuer Tigris Tigris by reason whereof they had meanes to escape but they were disappointed of their purpose in this behalfe in regard the riuer was drawne drie Vers 15. I am the Lord your holy one the Creator of Israel your King THis verse conteines in it only a description of him that speakes first shewing how great his power maiestie is secondly with what affection he entertaines his elect and all to the end the promises before mentioned might haue the greater waight This verse a seale to the former sentence I call this verse therefore a seale to the former sentence as if the people should haue said We heare much spoken of God and of his promises but I pray you what is this God The Prophet answers Euen he that is your holy one the creator of Israel and your king He is called holy one Holy one because he culled and separated a people to consecrate them vnto himselfe By this title then he puts them in minde of their adoption wherein he ioined himselfe vnto them by a speciall band to assure them for the time to come that he would be their Father and Sauiour In which sense wee at this day ought to acknowledge that God is our holy one God our Holie one now in that he hath put vs apart to be members of his Church whereof he hath assured vs by our vocation and calling The title Creator Creator is not to be referred to the generall creation of all things for so he is also the Creator of the wicked but to reformation in which respect we are called his workmanship Ephes 2.10 In that he addes your king King it might seeme somewhat strange for what appearance was there of a kingdome among the Iewes now Were they not loaden with reproches and contumelies because they were left destitute of all succor Yet faith was to breake thorow all these obstacles in this title therefore the Prophet gaue them hope that the kingdome should againe be restored howsoeuer to the eies of flesh and blood it lay now in the dust yea vtterly extinct notwithstanding all this they were to hold God for their Soueraigne and King still Vers 16. Thus saith the Lord which maketh a way in the sea and a path in the mightie waters HE once againe comes to confirme that which otherwise seemed incredible and that this confirmation might haue the greater authoritie he takes vnto him the person of God Now he puts them in mind of former benefits to teach them God alwaies the same that as they had found him an Almightie Sauiour before so they should assure themselues that he would be no lesse powerfull and gracious vnto them for the time to come neither lesse able nor willing to worke their deliuerance As if hee should say The Lord vvho speakes will certainly shew the greatnes of his power by the effects of which as your forefathers haue had experience so his meaning is to giue you no lesse triall of it then they had Vnthankfulnes Are we not too vnthankfull then if by former benefits receiued we be not drawne to hope in him for hereafter but especially when hee hath showne so certaine and so excellent testimonies of his continuall care ouer vs. Israel deliuered out of Egypt to the end they should neuer forget it Hee brought Israel out of Egypt vpon condition they should neuer forget such a deliuerance Exod. 13.9 The Prophet now sets the same God before their eies shewing that nothing could withstand him which by his power hee ouercame not when he tooke his peoples saluatioÌ„ in hand For then he made a vvay for them in the sea Exod. 14.21 and guided them thorow the tempestuous mightie waters to wit thorow the riuer Iordan which he dried vp though it was very boisterous Ios 3.16 Now hee expresly names these two admirable miracles because they might imagin that all passage was shut vp against them in regard of their returne into Iudea and that all these promises therefore were but fables Vers 17. When hee bringeth out the chariot and horse the armie and the power lie together and shall not rise they are extinct and quenched as towe NOw he shewes that neither munition nor strength can resist God or hinder him from deliuering his people when hee thinks good no more then the sâ—a was able to let him from sauing them but hee diuided the same and drowned theiâ— enimies with their chariots and horses therein See here then an amplification of the former verse as if he should say Be it that the whole world haue conspired your destruction and would hinder mee from working your deliuerance shall it not be in vaine For when I list I will not onely find out a passage for you in the midst of bottomlesse gulphes but I will also scatter and ouerthrow all force and power of your enemies yea I will so dash them in sunder that they shall neuer be able to arise It may be he that hath lost one victorie will gather his forces afresh together the second time and win that he lost before but the Lord in this place promiseth a perpetuall victorie shewing that their enemies
of the Sunne when it is at the highest But these opinions make nothing for the explanation of our Prophets meaning which is cleere and manifest in it selfe For doubtlesse hee speakes of such as were farre remote and scattered in diuers quarters whether they were to be gathered in froÌ„ the North parts or beyond the seas Isaiah then so promiseth the returne from Babylon that therewithall hee also extends this prophecie to Christs time as wee may easilie gather from that which we haue said Chap. 36.6 For we must still hold this principle A principle that the second birth of the Church vnder the Kingdome of Christ is heere described for he not onely promiseth that the Iewes shall returne to Ierusalem to reedifie the Temple but that those also who before were strangers from the Church should be gathered from out of all quarters of the world Vers 13. Reioice O heauens and be ioyfull O earth brast forth into praise O mountaines for God hath comforted his people and will haue mercy vpon his * Or poore afflicted THough hee exhorts and stirres vp all the faithfull to thanksgiuing A thanksgiuing in which is included a confirmation of the former promises yet hee hath a speciall drift to confirme that promise which otherwise in it selfe seemed doubtfull For our consciences wauer and are perplexed in affliction so as it is an easie matter to settle them firmely vpon the truth of Gods promises In a word either men stagger tremble fall or vtterly despaire For if the least feare distresse or affliction doe but arise much adoe there is to fasten any consolation vpon vs. For this cause we haue neede to haue our faith confirmed by all sorts of arguments See the reason then why Isaiah speakes so gloriouslie of the benefite of this deliuerance namely to the end that the faithfull who saw nothing round about them but ruine and death might notwithstanding bee of good coâ—â—ort and in hope to wait for an happie change Hee sets the deliuerance therefore before their eies as if it were alreadie accomplished that so they might haue all matter of ioy and reioicing though at that time there appeared nothing but cause of sorrowe and mourning As oft as the Lord therefore promiseth anie mercie Praises must be ioined to the promises let vs euer bee mindfull to ioine praise and thanksgiuing thereunto though we see not the accomplishment thereof that so wee may the better vvaken our drowzie spirits next let vs lift vp our eies also to Gods power by which he ouerrules all creatures both in heauen and in earth for he no sooner beckens with his finger but they all stand vp together as it is in Chap. 48.13 to fulfill his commandement If the signes of his admirable power then do euery where appeere shall wee thinke he will not make the same much more glorious and admirable in the saluation of his Church Vnder this figure then Isaiah teacheth that neither the heauens nor the earth can yeeld a more acceptable seruice vnto God then when they ioine and combine themselues together to aide the Church Moreouer that the faithfull should not sinke vnder the weight of the calamitie before he promiseth that God will comfort them he exhorts them quietly to susteine their sorrowes For by the word poore he signifies that the Church in this world is subiect to many afflictions Therefore that we may be fit to partake of Gods mercie let vs learne vnder the crosse and vnder many miseries teares and grones to wait till we attaine vnto the possession of it Vers 14. But Zion said The Lord hath forsaken me and my Lord hath forgotten me A correction of the Iewes infidelitie THe Lord minding further to amplifie his grace complaines that the hearts of the Iewes were so closed vp that they had almost discouraged him had not his infinite bountie surmounted all their peruerse imaginations Yet therewithall he indeuors to correct this vice that they might ioyfullie imbrace and as it were see the promised deliuerance before hand which was offred them as also that seeing his forwardnes to succor them they on the contrarie might prepare themselues to hope well But this doctrine doth now also appertaine to vs for when God deferres his help all of vs for the most part are too much perplexed wee thinke by and by God hath forsaken and reiected vs. And thus despaire easily preuailes vnlesse we be wise to preuent the same betimes which we ought to do lest we be bereaued of Gods grace Truly our infidelitie manifests it selfe to the vtmost in such doubts in that we neither quietly rest vpon Gods promises nor patientlie beare his corrections which leade vs to repentance nor yet the triall of our faith by which he disposeth vs to mortification neither any other afflictions which he vseth for our humiliation For God iustlie complaines of the Iewes who by their distrust reiected his saluation offred and could not indure to heare of his help Now he restraines not this only vice to a few but comprehends also the whole Church to shâ—w that he will be liberall and beneficiall towards the Iewes farre aboue the measure of their faith yea he will oppose himselfe against their incredulitie that he with his saluation may passe through all the lets and impediments which stand in his way Let euery one of vs beware then how we flatter or sooth vp our selues in this vice for the Lord pleades against his Zion that is to say the whole Church because she vseth such speeches as sauour and proceed from a bitter roote of distrust Vers 15. Can a woman forget her child and not haue coÌ„passion of the sonne of her womb though they should forget yet will not I forget thee TO correct this distrust to the complaint he addes an exhortation ful of sweet consolation An exhortation full of sweet consolation For by a very fit similitude he shews what great care the Lord hath ouer his Church in comparing him to a mother whose entire affection and care is so great towards her child that the fathers loue in comparison thereof is as nothing He propounds it not then you see in the example of a father which notwithstanding is often vsed Deut. 32.6 2. Cor. 6.18 but that he might the better expresse his singular loue he rather compares him to a mother and he names not children only but the fruit of the vvomb to which vsuallie the woman beares much greater affection For the loue that a mother beares towards the little one which she nourisheth and suckleth at her brest is almost vnutterable Also what care doth she vse euen to spend many nights together without sleepe by reason of the frowardnes of the childe And to speake all in a word she spares not to wast and consume her selfe dayly so as her loue makes her cleane forget her selfe And this care wee see is not only in the reasonable creatures but in the vnreasonable also yea
wherewith he is endued set light by all his aduersaries he also labors to draw others to the same constancie with him and as in a glasse describes to the life what the state and condition of all Ministers of the word is and shall be For thus he would turne them from the loue of the world that they might giue themselues whollie vnto God and to fixe their eies altogether vpon him for there is no combat so sharp in which they shall not be more then Conquerors vnder the leading of such a Captaine By the similitude of a flint he shewes that come what come will he will not shrinck an inch for the signes of feare and astonishmēt and of all other affections appeare by and by in the face which plainely vtters to all how matters goe within When Gods seruants are handled thus shamefullie they must needs quaile vnder so many iniuries if they had not browes of brasse and yron to repulse them And in this sense it is said that Ieremiah was set as a defenced Citie and yron pillar and vvalles of brasse against the Kings of Iudah against the Princes and against all the people Iere. 1.18 Ezechiel also had his forhead made as hard as the adamant which is much harder then the flint that he might not recoile back from the obstinacie of the people Ezech. 3 9. This sentence I shall not be ashamed is not to be taken in the same sense with that in the former member for there it is referred to the affection and heere to the effect or the thing it selfe When in the beginning of the verse then he glories that he shall not be confounded because God is on his side it is to shew that it sufficeth not to know that God will help vs vnlesse we also feele the same by experience For what profit haue we by his promises vnlesse wee put our confidence therein Faith then is required both to vphold our comfort and assure vs of Gods fauor but in the end of the verse the Prophet boldly protests that he is vndoubtedlie perswaded of an happie issue And thus to be ashamed signifies to be disappointed For they that conceiue a vaine hope are subiect to mocks and reproches Heere we see then that the faithfull teachers and Ministers of the word haue promise of a speciall defence Let Satan and the world bend their forces together then to assaile them with all their power the more they assault them the stronger shall Gods defence and protection be ouer vs. Thence we must conclude that all such as are fainthearted and quaile when they come to the triall were neuer yet well fitted to execute their office For he that hath not learned to fight is neither apt to serue God nor his Church 2. Tim. 2.5 neither is he fit to preach the doctrine of the word Vers 8. He is neere that iustifieth me who will contend with me Let vs stand together who is mine aduersarie Let him come neere to me 9. Behold the Lord will help me who is he that can condemne me Loe they shall wax old as a garment the moth shall eate them vp VVEE must alwaies remember that the Prophet speakes nothing heere that is proper to himselfe only A Minister that hath a good conscience may haue also great boldnes but testifies what a one God will and euer shall be towards the faithfull Ministers that so being assured of their lawfull calling and executing their offices faithfullie they might boldly contemne all aduersarie power and neuer slack their duties an inch for any slanders Why so Because the Lord who iustifies them hath and euer will be readie to maintaine and defend his owne truth Now whosoeuer he be that will indeed boldly protest this he ought to haue a pure conscience For if he haue vnaduisedly intruded himselfe not hauing a sure testimonie of his lawfull calling Intruders can not challenge to thēselues this priuiledge or if he be such a one as brocheth his owne dreames and fansies in vaine shall he boast of this promise for it appertaines to none but to such as being called of God doe faithfullie and purely discharge their duties Now howsoeuer mockers and despisers of God will neuer cease to make many replies against his seruants yet Isaiah stil offers himselfe to pleade his masters cause and that as boldly as if none durst enter the lists against him or to forge any slanders for their defence Not that he was able to charme their tongues but because he was well assured they should gaine nothing by all their tattle Thus then he shewes that notwithstanding all the false imputations which the aduersaries lay vpon the word and the Ministers thereof they must not be discoraged For there is no crime with which they doe not charge vs. But all in vaine Why so Because the Iudge that defends their innocencie is neere The faithfull Ministers therefore may by S. Pauls example summon the false and sinister iudgements of men before the Iudgement seate of God who will giue a iust sentence 1. Cor. 4.4 Let vs stand together The faithfull teachers ought to be so confident as without feare to challenge all their enemies the field For Satan with all his supposts dare not at all times stand to their tackling openly but especially when they encounter vs with lies But they haue close and secret practises and iugling tricks vnder boord to surprize such as stand not vpon their watch Yet the seruants of God feare not to shew their faces nor to enter the lists against the aduersarie neither are they abashed to reason and debate the matter if the enemie dare appeare For the truth is of such strength that it flees not the noone day as we see heere that Isaiah feares not boldly to egge and prouoke all those to the fight whom he saw to lie in wait to trap him And here he vrgeth them againe saying Let him come neere me For the true Pastors ought to be alwaies readie to yeeld a reason of their doctrine But where is he that vouchsafes to heare them patientlie or that will consider what his doctrine is which they preach I grant the aduersaries are readie enough to draw neere but it is only to draw out their swords and to cut the throates of Gods seruants or to whet file their tongues that they may be fit to defame them by all sorts of slanders In a word their best defences consists in fraude and tyrannie for with reasons orderly gathered from the Scriptures they dare not encounter we therefore being well assured of the equitie of our cause are readie with a christian fortitude to challenge them the field For though they condemne vs without hearing our defences yea and though the numbers of thē be great which subscribe to their sayings yet will we not be outfaced for God whose cause we defend is the Iudge who at the last will giue sentence on our side It seemes S. Paul alludes to this
and yet liues a disordered life his reioicing is vaine for these two things must be required together to wit the conuersion of the heart The conuersion of the heart and the change of the life must go together and the change of the life Besides God calles vs not to turne to him till the former reuolt be amended For hypocrites would be well enough contented that that which they doe should be praised so they might still bee suffered to rot in their filthinesse but we can haue no acquaintance with God vnlesse we come forth of our selues especially when we haue estranged our selues from him by a wicked backsliding The renouncing of our selues goes before our reconciliatioÌ„ with God wherefore the renouncing of our selues goes before our reconciliation with God And he vvill haue mercy This knitting togerher of the text ought to be diligently noted For it shewes that men can neuer bee brought to repentance Remission of sinnes must not be separated from the doctrine of repentaÌ„ce but by setting before them the assurance of the remission of sins Whosoeuer preacheth the doctrine of repentance then without mentioning Gods mercie and the free reconciliation he loseth his labour For we see how our Popish Doctors thinke they haue wel discharged their duties when they haue long insisted vpon the former point and yet in the meane while they doe but babble and lie in preaching this doctrine Yea though they should teach the true way to repentance yet would it bee to small purpose seeing they omit the foundation of free remission of sinnes which only appeaseth consciences Truly the guiltie sinner will alwaies flee the presence of God as we haue said in another place as long as he shall be haled before his Iudgement seate to yeeld an account neither will he euer be humbled to obey nor feare till his conscience be at rest Now because it is a difficult matter to quiet terrified consciences Isaiah drawes an argument from the nature of God saying Gods nature described that he will be mercifull and abundant in pardoning The holy Ghost insists long vpoÌ„ this point of doctrine Why the hoâ—y Ghost insists so loÌ„g vpon this doctrine because wee alwaies doubt whether God will pardon vs or no. For howsoeuer we haue some opinion of his mercie yet dare we not perswade our selues so assuredly that it belongs vnto vs as wee ought You see it is not without cause that the Prophet addes this member because he thereby labors to dispossesse our minds of that trembling which is incident vnto vs as oft as we stand in doubt of his infinite mercie towards vs. Vers 8. For my thoughts are not your thoughts neither are your waies my waies saith the Lord. 9. For as the heauens are higher then the earth so are my waies higher then your waies and my thoughts aboue your thoughts Gods affection distinguished from ours FOr my thoughts This place is diuerslie expounded Some thinke that mens conuersation is here condemned in generall to the end they should not please themselues therein nor flatter themselues in their vices because there is no accesse vnto God vnlesse we be emptied of this vaine opinion of our own righteousnes For none will seeke after the Physition but such as feele themselues vehementlie sick and that desire both the remedie and their health And therfore they compare this place with that in Luk. 16.15 That which is highly esteemed before men is an abomination in the sight of God But I think the Prophet hath another meaning Those therefore who thinke that Gods affection is heere distinguished from humane affections expound it best as I thinke For men are wont to measure God by their owne ell as they say and because themselues are irreconciliable and can not be pacified but with much adoe they in like maner thinke that God can neuer be appeased after they haue once offended him But the Lord shewes that he resembles them nothing at all As if he should say I am not a mortall man that I should be so seuere and an enemie to you for euer no my thoughts are farre vnlike yours for though it be impossible for you to be pacified and that it be an hard matter to bring you to be reconciled with those which haue offended you yet it is not so with me I will not shew my selfe so inhumane towards you To this agrees very well that place of Dauid Psal 103. where describing Gods mercie hee saith that it is higher then the heauens are aboue the earth and though the application be to another purpose there We must impute it to our owne vnbeliefe if we obtaine not pardon at Gods hand yet the sense is all one with this In a word there is none so gracious or so inclined to mercie as the Lord is and therefore we must impute it to our owne diffidence if we obtaine not pardon of him Now there is nothing which troubles our consciences more then when we thinke God resembles vs for this makes vs afraid to draw neere vnto him nay we rather flee from him as our enemie and can neuer be in any rest So those who measure God according to that which they conceiue of him doe indeed conceiue a flat Idoll directlie contrarie to the nature of God neither can they do him a greater dishonor then this Are not men who are corrupt and stuffed full with inordinate lusts ashamed to compare the most pure nature of God with theirs and to imprison him that is infinite within so narrow bounds wherein they feele themselues miserablie enthralled For in what more noysome dungeon can any of vs be inclosed then within our owne infidelitie I take it that this is the Prophets true and naturall meaning and yet I denie not but he had some respect to mens maners namely such as he hath described them in the former verse To be short his meaning is that men must forget themselues when they meane to turne to God because there is no impediment so dangerous as when we thinke him to be irreconciliable Let vs remoue this false imagination then out of our minds Besides by this place it appeares how farre they are out of the way which abuse Gods mercie to take the greater libertie to sinne For see how the Prophet argues Repent Vers 7. Vers 8. forsake your vvicked vvaies because Gods mercie is infinite When men doubt or despaire whether they shall obtaine pardon or no this makes them more wicked and stubborne but the feeling of mercie drawes and conuerts them It followes then that such as neither forsake their leaud life nor change their minds haue no part in this mercie Vers 10. Surely as the raine commeth downe and the snow from heauen and returneth not thither but watereth the earth and maketh it to bring forth and bud that it may giue seede to the sower and bread vnto him that eateth HAuing spoken of the tender affection and incredible loue
to the Lord for a name and for an euerlasting signe that shall not bee taken away AGaine hee extolles Gods power which should appeare in the peoples deliuerance for he teacheth that there shall be such a change that the way shall bee made verie easie for their returne Some expound this allegorically and by thornes vnderstand that such as indeuour to hurt and hinder others should now become firre trees that is to say bearing fruit and bringing profite to their neighbours but this exposition is too curious I denie not but these things indeed appertaine to Christs kingdome and therefore ought to be spiritually vnderstood For the Prophet beginnes at the returne from Babylon and comprehends the whole estate of the Church vntil the manifestation of Christ to the world But it doth not therefore follow that this allegorie is any thing to the purpose because Isaiah speakes of the peoples returne into Iudea For that they might the better passe the Lord promiseth to remoue all impediments out of the way and would furnish them with all things necessarie that so they might bee free from all annoiances And so when Christ promiseth the benefit of our redemption he therewithall takes away whatsoeuer thing might hurt or hinder the same nay he turnes it wholly the contrarie way that out of euery euil we might draw some good All things fâ—llout for the best to them that loue Goâ— for all things turne to the best as Paul saith to them that loue God Rom. 8.27 And thus God vseth the most hurtfull and dangerous euils as remedies to purge the faithfull that they may not giue ouer themselues to the loue of the world but may bee made the more liuely and ready to performe the will of their Master When he addes that this shall be for a name to tâ—â— Lord it is to shew the end of the Churches restitution namely that Gods name might bee the more praised among men and that the memory thereof might florish and bee conserued And therefore hee addes for a signe that is to say for a testimonie or for a perpetuall memoriall Although the Church floate then and bee diuersly tossed among these waues and tempests yet seeing the Lord is purposed that the memorie of his name shall last for euer hee will both defend and maintaine her THE LVI CHAPTER Vers 1. Thus saith the Lord Keepe iudgement and iustice for my saluation is at hand to come and my righteousnesse to be reuealed In the former-verses God hath manifested the signes of his fauour towards vs now he shewes what duties wee owe to him THIS is a notable place For the Prophet shewes what God requires of vs as soone as he manifests the signes of his fauour or promiseth to bee recoÌ„ciled vnto vs to the end our peace may be assured The thing he requires of vs is such a conuersion as changeth both our iudgements and affections so as hauing forsaken the world wee forthwith aspire vnto heauen and therewithall hee requires the fruits of repentance Vnder the words iudgement and iustice hee comprehends all the duties of charity which consists not onely in abstaining from euill but in doing good to our neighbours according to our abilities And this is the summe of the second table The summe of the second Table in the obseruation wherof we giue testimonie of our pietie if there bee any at all in vs. The Prophets alwaies bring vs thither God often tries our loue to him by our iustice towards men for by this meanes it will quickly appeare what we are within and the true integritie of the heart is thus discerned from those outward ceremonies wherein hypocrites please themselues as wee haue shewed heeretofore Now he renders a reason and forthwith shewes the beginning from whence all must frame themselues to newnesse of life namely that in as much as Gods iustice is at hand to bee reuealed to vs we in like manner ought to present him with ours The Lord calles himselfe iust and saith that iustice is his not that hee holds it shut vp in himselfe but because he sheds it abroad vpon men He also calles that his saluation by which he deliuers men from destruction Besides howsoeuer these words be directed to the Iewes that with a sincere affection of heart and with an vnfeined desire of godlines they might shew themselues thankfull to their redeemer yet it also belongs to vs all in generall for the whole world is lost in it selfe vnlesse it recouer saluation in God Let vs also note this exhortation for thereby we are taught to be so much the more moued to the true feare of God as we are neere vnto him and therefore Saint Paul admonisheth the faithfull to cast off the workes of darknesse and to put on the armour of light because our saluation is neerer vs then wee be aware of Rom. 13.12 Vers 2. Blessed is the man that doth this and the sonne of man which layeth hold on it he that keepeth the Sabbath and * Or violates it not polluteth it not and keepeth his hand from doing any euill To the dâ—ties of the second Table vers 1. he now addâ—s those of the first IN calling them blessed who hauing imbraced this doctrine doe submit themselues vnto God walking in vprightnes he closely insinuates that there are many deafe or vnteachable But to the end their peruersitie or sluggishnes might not discourage the faithfull he recommends his exhortation to them by the fruite which comes thereof That the faithfull then should not recoile back but casting off all impediments they might readily prepare themselues to walke vprightly he cries out that such only are blessed to whom grace is giuen to be thus wise-hearted Obiect In the former verse we haue said that the duties of the second Table were compâ—ised vnder the words of Iustice and Iudgement But heere he mentions the Sabbath which appertaines to the first Table Ans I answere as I haue touched before that such as liue innocentlie and iustlie with their neighbours doe giue good testimonie of their sinceritie towards God It is no wonder then if after the Prophet hauing spoken of the second Table The duties of both Tables must goe together he now mentions the first because they must be ioined both together In a word Isaiah meant to say that he shall be an happie man who submits himselfe vnto God in the obseruation of the whole law for to such an one the righteousnes and saluation of God belongs vers 1. But because men wander and erre in their imaginations and seeke diuers meanes how to draw neere vnto God the Prophet shewes that there is but one way namely when we studie how to order and rule our liues according to the Decalogue Besides heere is an excellent place for it teacheth vs that nothing is pleasing vnto God but the obseruation of his commandements Quest If it be asked whether men can obtaine righteousnes and saluation by works
his Spirit then is our condition happy euen in the midst of infinite miseries Neither doe I doubt but it was the expresse purpose of the Lord to say that albeit God meant to deale graciously vvith his Church yet shee must know that her life and saluation is hidden in him by faith And thus the ancient people is discerned from the new for as the Kingdome of Christ is spirituall so from his resurrection from the dead the soules of the faithfull must ascend vp on high with him Now hee promiseth that the Church shall neuer be depriued of this inestimable benefit namely of being gouerned by the holy Ghost and sustained by the heauenly doctrine for it were to little purpose that the Gospell should be offered vs and the holy Ghost giuen withall vnlesse they should alwaies dwell and remaine with vs. God speakes vnto vs but by the mouth of his seruants When hee saith in thy mouth it is to shew that the Lord so speakes vnto vs that in the meane while hee meanes to vse the seruice and ministry of man Hee might indeed if it pleased him speake vnto vs from heauen or send his Angels from thence onely heerein he hath respect to our weakenesse Why so Because hee would call and exhort vs by our like Why God rather speaks to vs by man then by himselfe that by their voice he might draw vs vnto him the more familiarly This order therefore was by him established in the Church so as they who reiect his Ministers brag in vaine of their obedience vnto God His meaning is then that we seeke the doctrine and word of life in the mouthes of his Prophets and in the teachers who preach in his name and by his commandement My vvords shall not depart Some translate in the imperatiue Let not my words depart and so the future tence is often taken for this But an exhortation or a commandement in this place agrees not in regard the Prophet rather promiseth what God meanes to accomplish I denie not but hence we may draw an exhortation but the promise must goe before Now the tenure of the promise is that the Lord will so assist his Church and haue such great care of her that he will neuer suffer her to bee depriued of the doctrine of the word When afflictions presse vs then to the quicke and things succeede not as wee would wish let vs haue an eye to this sentence for it is the vvord and Spirit by which we must be râ—ised vp and sustained of which the Lord heere promiseth neuer to destitute vs. THE LX. CHAPTER Vers 1. Arise O Ierusalem bee bright for thy light is come and the glorie of the Lord is risen vpon thee In Chap. 59.21 hee spake of the word now hee speakes of the efficacie of it IN this place the Prophet shewes what the efficacie of this word is whereof hee spake in the former Chapter For he comforts the church in her low and afflicted estate and restores her to her brightnesse And in respect that he represents the person of God he heere manifests his authoritie and for that cause vseth a commandemeÌ„t that he might giue his speech the greater weight as if by his absolute power he placed the Church in that happy estate which hee before promised her The summe is to assure the faithfull that the Prophet spake not as in the aire but effectually Now he commands her to Arise in regard that before he said she sate vpon the ground which two words are opposites In the 47. Chapter of this booke hee said to Babylon Come downe and sit in the dust And in Chap. 32.18 he said of the Iewes themselues My people shall sit in the dust and yet on the contrarie in Chap. 52.1 2. hee saith Arise Arise O Zion put on the garments of thy beautie shake thy selfe from the dust Now in this place againe hee raiseth vp the Church as if he tooke her by the hand to the end shee might againe recouer her seate of honor who now sate in the dust wholly couered ouer with filth and dung Now that the poore Iewes might not by reason of the darknesse of their euils be vtterly ouerwhelmed with despaire hee telles them that the light which had been smothered for a time should immediately breake forth againe Heerein alluding to the ordinarie course of the day succeeding the night As if he should say Simile The Lord hauing compassion vpon thee will draw thee out of these obscure dungeons in which thou hast so long bin held prisoner I haue satisfied my selfe in correcting thee it is time now therefore thou shouldest begin to take some ease And therefore by the word To shine vnder a figure hee meanes a recouery of health and a florishing estate as heeretofore by darknes Chap. 58.10 and 59.9 he signified the calamitie of the Church But heerewithall he admonisheth her that this light shall arise vnto her from none but from the brightnesse of Gods countenance at such time as he shall bee pleased to manifest some tokens of his fauour for all things fall out to the best when the Lord lightens vs with his brightnesse but if he be against vs we cannot possible meete with a greater misery nor infelicitie Vers 2. For behold darknesse shall couer the earth and grosse darkenesse the people but the Lord shall arise vpon thee and his glorie shall be seene vpon thee NOw hee amplifies this grace which hee mentioned before by way of comparison An amplification of the grace mentioned in vers 1. to the end wee might consider of the infinit loue which God beares to his elect yea and how great the priuiledges are which are giuen and granted vnto them by him The summe is that whilest the world is pressed and in a maner ouerwhelmed vvith infinite miseries God vvill haue care ouer his people to inrich them vvith sundry benefits He shewes then that the light of grace and fauour mentioned in the former verse shall not be common to all but particular to the people of God Wee told you before that the word brightnesse notes out the florishing estate of the church but yet wee must not iudge thereof by any outward appearance for the Prophet flies an higher pitch Neither make I any doubt but he here propounds vnto vs a spiritual brightnesse and light Otherwise the phrase of speech which hee vseth in vers 3. namely that the Gentiles should walke in this light would not agree And the coherence of the text of this chapter with the former shewes it plainely For in verse 21. of chap. 59. hee said that the couenant was enclosed in the vvord and spirit from the opposition then it is easily gathered that the felicitie promised to the Church in the beginning of this Chapter consists in somewhat else then in meate and drinke idlenesse and carnall securitie Nay let vs rather consider of the matter aright and wee shall see that since that time all the
in regard the Iewes sinned of a set malice and rather against knowledge then of ignorance For they had been often taught and instructed but they insolently reiected all admonitions In which respect they were much lesse excusable then those to whom the Prophets were not sent For as no man aliue can pretend any cause of ignorance No man can pretend ignorance so yet the Iewes much lesse and those to whom the word of the Lord hath been published who for this cause shall haue a sharper sentence of condemnation pronounced against them then and shall be more seuerely punished then any other Hee sets downe the meanes of this call namely that hee had exhorted them by his Prophets For by the clause I spake hee repeates one and the same thing twice according to the custome of the Hebrewes as wee noted before To hearken to the Lord is to obey his word for it were to little purpose to lend an eare vnlesse vvee follow that which the word propounds vnto vs. For otherwise what difference is betweene vs and the Asse who wags his eares God will be heard with the heart Prou. 23.26 As for a fained audience he vtterly reiects it Now he shewes the cause why they would not come at his call surely they stopped their eares against wholsome doctrine For the beginning of obedience is to bring with vs a desire to learne Before mine eies is as much to say as before my face which phrase of speech he vsed a little before Euery man sinnes before the eies of the Lord neither can any auoid his presence But it is properly said that we sinne before his eies Who is said to sinne in Gods eies when being called by him wee stand not in awe of his sacred presence for he is neerest to those whom he calles by his Prophets yea to such it may be said that he shewes himselfe visibly Therefore so much the more detestable is their impietie and worthy of the more stripes who as it were with whorish foreheads despise God who in such familiar manner summons and calles them vnto him Now by the latter end of the verse it appeares that the Iewes are not condemned for any enormous sinnes but chieflie in respect of their new found deuotions by which they corrupted the seruice of God For albeit they were forward enough in hunting after their forged sacrifices thinking thereby to obtaine Gods fauour yet himselfe pronounceth that he abhorres all such endeuours because there is nothing but pollution therin It is not permitted to euery one then to follow that which seemes good in his owne eies We must not follow that in Gods seruice which seemes good in our eies but we must haue an eie to that which God approues of and not turne therfrom no not an haires breadth Well we see that this vice hath not raigned in one age onely namely that men haue followed their fond appetites and haue worshipped their owne inuentions in stead of God when the question hath been touching his pure seruice But how great delight soeuer men take herein sure it is the Lord protests that hee contemnes and abhorres it Vers 13. Therefore thus saith the Lord God Behold my seruants shall eate and yee shall bee hungrie Behold my seruants shall drinke and yee shall be thirstie Behold my seruants shall reioyce and yee shall be ashamed 14. Behold my seruants shall sing for ioy of heart and yee shall crie for sorrow of heart and shall houle for vexation of mind Hypocrites distinguished from the faithfull THe Prophet here distinguisheth yet more clearely hypocrites which hold a place in the Church only from his true and lawfull children For though all will needs take vnto them the title of Gods children yet he shewes that many were to be chased out of the house that those who proudlie insulted ouer Gods people should be frustrated of their hope because it was vaine false And we are to note well the remarkable opposition which is here put betweene Gods seruants and those that falsely glorie in his name For he shewes that their vaine titles their boasting and false perswasions should stand them in no stead These words they shal eate and drink signifie felicitie and a prosperous estate in this present life For it is as if he had promised to haue such care ouer the faithfull that they should want nothing Obiect But it seemes the Lord here promiseth his seruants more in words then he performes in deedes For are they not often hungrie and thirstie whilest the wicked ouerflow in all sorts of good things and abuse them to excesse and riot I answere Ans that Christs kingdome is here noted out vnto vs vnder these figures for otherwise we cannot comprehend it For which cause the Prophets are wont to borrow similitudes fom earthly kingdoms in which when the subiects flow in wealth and in the inioying of all blessings there Gods liberalitie is to be espied by which also wee ordinarily iudge of his fatherly loue towards vs. Note But because it is not expedient that the faithfull should fixe their hopes vpon earthly commodities it is enough for them that they take onely some little taste of them the better to vphold their faith And if it so fall out that they bee now and then pressed with wants yet by feeling the benefit of contentation with a little they cease not for all that still to acknowledge God for their father and to taste of his liberalitie Nay The faithfull richer in their pouertie then the greatest Kings in their superfluitie shall I say more euen in their very pouertie they are oftentimes richer indeede then Kings and great Lords of the earth But although the wicked enioy neuer so much yet are they the only miserable people in the world because they cannot enioy their wealth with a good conscience The Prophet therfore hath respect to the right vse of Gods gifts For such as serue him purely receiue from him as children from the hand of their father all things needfull for this life present But the rest as vsurpers and theeues take whatsoeuer they possesse by stealth and robberie No riches nor abundance can satisfie the wicked No â—iches can satisfie a wicked man they are alwaies in distrust and trembling their consciences will neuer giue them rest The Lord you see then promiseth no more here then hee truely performes neither must we iudge of this felicitie by outward appearances This wil be better perceiued by the words following where hee speakes of reioycing and giuing thankes For no doubt the Prophets meaning is to say that contentment consists not in the inioying of abundance Contentment consists not in abundance but in tranquillitie peace and gladnesse of mind because all things are vnsauorie to the vnfaithfull But the godly take more pleasure in the feeling of Gods fatherly loue then in all the pleasures of the world Our chiefe felicitie In the meane
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