Commentary on Isaiah, Commentary on Isaiah · Chapter 21

Commentary on Isaiah · Commentary on Isaiah · Chapter 21

p. 203THE XXI. CHAPTER.

Verſ. 1. The burden of the deſert ſea. As the whirlewindes in the ſouth vſe to paſſe from the wilderneſſe, ſo ſhall it come from the horrible land.

The occaſion of this prophecie againſt Caldea.THE Prophet hauing taught the people to put no confidence in the Egyptians, but in Gods mercy onelyonly; & hauing threatned them with the calamities which ſhould happen to thoſe nations that ſuccoured them, whereupon they reſted and relied: he now addes a conſolation for the incouragement of the faithfull. For hee telles them that the Chaldeans, vnderunder whoſe power they were to be held captiue, ſhall be rewarded according to their deſerts: whence the Iewes were to gather, that God had a care as touchi…g the wrongs which they ſuſtained.

By the deſert, hee meanes the land of the Caldeans; not it was inhabited, but becauſe that the Iewes had a deſert on that ſide very neere vntounto them; as if we ſhould take the Alps for Italie, in regard they are neerer vntounto vsus; as alſo that it is our way by which wee goe into that Country. But the reaſon is to be marked; for he deſcribes not the nature of the Country, but telles the Iewes that the ruine of their enemies is at hand, and that it is as certaine, as if they ſaw it before their eyes; euen as this deſert was. Beſides, we may note that the Prophets are wont ſometime… to ſpeake ambiguouſly and darkly of Babylon; to the end the faithfull onelyonly might vnderſtand ſuch ſecret myſteries. As for example, Ieremiah changeth the name of the King.

Now he ſaith, that this ſhall come from the South, becauſe the ſouth wind is tempeſtuous, and is moued with ſtormes and whirlewinds. Where hee addeth that ſuch tempeſts come from the deſert; it is by way of amplification: for if any tempeſt ariſeth in a place inhabited and frequented, it will not be ſo fearefull as thoſe which ariſe from the deſerts. That he might expreſſe the horrour then of this diſcomfiture, hee compares it to tempests which begin to make a noiſe in the deſerts firſt, and then take a violent courſe, and keepe a great and hideous thundering. Yet notwithſtanding it ſeemes the Prophet meant to ſay, that euen as the enemies ouerflowed from this ſide, as a tempeſt to ſpoile the land of Iudeah: ſo preſently after, there ſhould bee a whirlewind raiſed for their ouerthrow. For it had not been enough to hauehave ſpoken of the ruine of Babylon; vnleſſe the Iewes had therewithal been informed that it proceeded from God.

Wee hauehave ſhewed the reaſon in the 18. Chapter, why he calles it an horrible or terrible nation; to wit, becauſe after ſo many examples of Gods wrath executed vponupon it, it was a terrour to all that beheld it, in regard of the deformitie thereof. For the circumſtance of the place will not beare y^• it ſhould be called horrible, in regard of Gods power, which was the protection of it. Although then that Babylon was taken and ſpoiled by the Medes and Perſians, Iſaiah notwithſtanding pronounceth that the deſtruction thereof ſhall come to the cares of Iudah; becauſe the Lord will by this meanes bee auenged of the outrages done vntounto his people, whoſe gardian he promiſed to be.

Verſ. 2. A grieuous viſion was ſhewed

p. 206the matter, or by reaſon of the diſtance of place; and afterward as the thing approcheth neerer, ſo we iudge better of it. Now it is no wōder that matters belonging to men ſhould be referred either to the Prophets, or to the viſions of God: for we know that God takes vntounto him the affections of men, that he may the better applie himſelfe to our weakenes.

Laſtly, he ſaw a Lion: by which ſome thinke Darius ſhould be ſignified, who conquered and ſacked Babylon, as it appeares by the fi…th Chapter of Daniel: Whereas the watchman ſaith he is continuallie vponupon his watchtover day and night, it ſerues to confirme the propheſie; as if he ſhould ſay, nothing is more certaine then this viſion: for thoſe whom God ſends to watch, are neither blind, nor ſleepie. In the meane while he exhorts and ſtirres vp the faithfull by this example to be as attentiue as himſelfe; that by the light of the word they may diſcouer Gods power afarre off.

Verſ. 9. And behold, this mans Chariot commeth with two horſemen. And he anſwered and ſaid, Babel is fallen, and all the Images of her gods hath he broken vntounto the ground.

BY this we plainly ſee that he brings not in the watchman of king Balihazar: for this kind of ſpeech fits not ſuch a perſon; the Prophet then by Gods commandement publiſheth what ſhould fall out. Now this may be referred vntounto Darius, and alſo vntounto God, as well as to the watchman; howbeit, there is no great difference: for Darius being Gods ſeruant in this behalfe, it is no abſurditie to bring him in heere as his Herald. There would be better ſhew of reaſon to applie it vntounto God, in regard that Darius thought nothing leſſe then that he was Gods ſeruant, when he cauſed the Idols of the Babylonians to be broken downe. But the matter coheres better to referre it to the watchman, euen as if the Angell ſhould adde an interpretation to this propheſie.

There is a cloſe oppoſition in this place betweene the liuing God, and dead Idols. This phraſe of ſpeech alſo is to be noted, in that he calles them Images of God. For the Babylonians knew well enough (which all Idolaters doe in a manner confeſſe) that their Images were no Gods: notwithſtanding, they attributed vntounto them a diuine power. But when men are come to that paſſe, they turne the truth of God into a lye; yea, they vtterlie renounce him. But occaſion will be offred vsus hereafter, where we ſhall ſpeake of this matter more at large. We heere ſee that the ruin of Babylon was as a iuſt puniſhment for her Idolatrie: for the Prophet ſhewes the cauſe thereof, when he ſaith, that God could not indure ſhe ſhould glorie in her Idols.

Verſ. 10. O my threſhing, and the**Or, the ſonnes. corne of my floore: that which I hauehave heard of the Lord of hostes the God of Iſrael, hauehave I ſhewed vntounto you.

BEcauſe the riches of this ſo mightie a Monarchie dazled the eyes of all, by the brightnes thereof, it might be eſteemed but a fabulous matter whatſoeuer the Prophet foretold touching the deſtruction of it. That is the reaſon why he drawes the minds of the faithfull vntounto God, that ſo they might know it is he alone who tooke in hand to roote Babylon out, and that ſuch greatnes ſhould not come to ruine at mens appetites, but by his power only. The threſhing and ſonnes of the floore, are taken for one and the ſame thing: for it is an vſuall phraſe of ſpeech among the Hebrues, who are wont to repeate one thing often.

This place is diligentlie to be noted, to correct a vice naturallie grafted in vsus; namely, when we meaſure Gods power by our own ell. For his counſell not only farre ſurpaſſeth our weake reach, but we are alſo ill Iudges, and deprauers of his works: neither can we be brought to ſee the greatnes of them further forth then our owne skill and wit ſtretcheth. But Gods infinit power ought alwaies to preſent it ſelfe before vsus: and then eſpeciallie when our own wit and reaſon is brought to the laſt caſt:Wee muſt expect the reſtauration of the chur…h when it ſeemes ſhe is paſt recouerie. as when the Church is ſo oppreſſed with tyrants, that it ſeemes paſt hope of recouerie, yet euen then let vsus know that the Lord will bring them to nothing; and by treading their pride vnderunder foot, and by breaking their power, will ſhew that it is his threſhing. For y^• Prophet foretold this of no mean or common perſon, but of the mightieſt and moſt floriſhing Monarchie of the world. By how much the more then ſuch are exalted, ſo much the ſooner ſhall their deſtruction come vponupon them, and the Lord ſhall ſend his threſhers amongſt them.

We are alſo to know that the example of this incredible ruin which the Lord here ſets before vsus, appertaines to ſuch as are partakers with them in their ſinnes. When he ſaith he heard this of the Lord of hostes, it is as it were a ſeale to ratifie the propheſie: for he proteſteth that he broached none of his owne coniectures, but receiued them of the Lord himſelfe. Wherein we may note that Gods ſeruants ought to be furniſhed with this aſſurance, that they ſpeake in the name of God, as the Apoſtle Peter witneſſeth; Let him that ſpeakes (ſaith he) ſpeake as the words of God, 1. Pet. 4.11. For ſeducers will brag much of the name of God, but his faithfull ſeruants are aſſured in their conſciences that they hauehave publiſhed nothing but that which God hath commanded them. We may alſo obſerue that this confirmation was exceeding neceſſarie, becauſe the whole world (as it were) quaked vnderunder the puiſſance of ſo mightie a Monarchie.

But it is not without good cauſe that he adornes God with theſe two epithites, calling him the Lord of hostes, and God of Iſrael. As touching the firſt, it is true that it alwaies agrees vntounto God: but doubtleſſe the Prophet p. 207had a ſpeciall regard therein now vntounto the preſent matter; oppoſing the power of God againſt all the forces of the Babylonians. For the Lord hath not one host alone, but infinit hoſtes for the bringing downe of his enemies. He is called the God of Iſrael, becauſe he ſhewed himſelfe to be the protector and defence of his people, in the deſtruction of the Babylonians: for the Iewes were then ſet at libertie, when this Monarchy was aboliſhed. In a word, all things are done here in ſauour of the Church; to which the Prophet hath a ſpeciall eye. For he teacheth not the Babylonians, who would hauehave contemned theſe prophecies; but the faithfull, that they might be aſſured that God had a ſpeciall care of them, howſoeuer the Babylonians moleſted them, and had ſcattered them here and there.

Verſ. 11. The burden of Dumah. Hee calleth vntounto me out of Seir; Watchman, what was in the night? watchman, what was in the night?

The cauſe of this propheſie againſt Dumah not certainelie knowne.IT appeares by the 25. Chapter, verſ. 14. of Geneſis, that this people came of Iſmaels ſonne, to whom this name is giuen: for which cauſe his ſucceſſors were called Dumeans. The certaine cauſe of the deſtruction which is here denounced againſt them, is not knowne: and this prophecie is ſo much the more obſcure, by reaſon ot the briefneſſe of it. Yet we muſt alwaies remember what I touched before;The reaſon of it in reſpect of the Iewes. to wit, that the Iewes were to be fortified againſt the horrible offences which were at hand. For when ſo many ſeuerall changes fall our, eſpecially if the world be ſo moued, that all things are confuſed; we then begin to be troubled, doubting in our ſelues whether things fall out by chance, or whether they be gouerned by the prouidence of God. For this cauſe the Lord telles vsus, that he is the authour of this change, and renueth the face of the world; to teach vsus that nothing is permanent here below, that ſo wee might with our whole heart aſpire to that Kingdome of Chriſt which onelyonly is perpetuall.

In regard then that theſe changes were neere, it was needfull the Iewes ſhould be aduertiſed of it aforehand, that when they ſaw them come to paſſe, theſe things might be called to minde, that therein they might behold the prouidence of God, and ſo gather increaſe of faith. Neither is it to be doubted but the Iewes were carried with diuers diſtractions of minde to and fro, in ſeeing the world ſo ſhaken on all ſides, and therefore ſought by all meanes they might, to auoid theſe waues and tempeſts. For it is our deſire alwaies to be in ſuch a place of ſafetie, as we may be free from all danger of gunſhot, as they ſay. Some of them peraduenture then might ſeeke ſome other place of aboad, the better to prouide for their owne affaires: but when the miſchiefe ſhould preſſe them on euerie ſide, this might make them tarry at home; and admoniſhed them that they could finde no better or ſafer habitation then in the companie of the faithfull.

By this example alſo many might be aduertiſed, who for feare of dangers, ſeparated themſelues from the Church; thinking they could finde none greater out of it. The Iewes then might be ſolicited with ſuch thoughts: for we hauehave ſeene in the eight Chapter, that they had reſtleſſe mindes. Seeing then they were thus in doubt, that they ranne to ſtrangers for ſuccour; they might eaſilie be out of heart. And therefore as I take it, this is the principall reaſon why Iſaiah thus denounceth the ruine of the Dumeans; namely, that the Iewes might willingly put themſelues vnderunder Gods protection, and aboue all things might recommend the ſafetie of the Church vntounto him.

Let vsus hence learne to keepe our ſelues in the lap of Gods Church,We ought to keepe our ſelues in the lap of Gods Church, though we ſee her ſuffer ſundry trials. 1. Pet. 4.17.18.1 Pet 4:171 Pet 4:18 be it that wee ſee her afflicted with diuers and ſundry calamities; and let vsus rather gladly ſuſteine thoſe louing chaſtiſements which are proper to her children, then to wander abrode to drinke the lees and dregs which ſhall ſtrangle and choke the wicked. For if the children be thus chaſtiſed, what ſhall become of the ſtrangers and reprobates? It may be alſo that the Dumeans moleſted Gods people, whileſt their neighbours aſſailed them on all ſides.

Of Seir.] It was a mountaine of Idumea, as it appeareth, Gen. 14.6. And vnderunder the name of this mountaine, hee comprehends the whole Kingdome. Now in this place he repreſents, as in a glaſſe, thoſe things which had neede of words of vehemencie. And ſeeing the Idumeans asked the watchman what was in the night? it is very likely they were not farre off, and were in hazard of the common danger: for he brings them not in inquiring, as curious to know what newes; but they aske what the watch ſaw in the night: as when one inquires, then comes another; and the third will come and doe the like. Hereunto tends the repetition, that it was not one alone that inquired, but many; as men are wont to doe when things are doubtfull and perplexed, when eueryevery one affrighted in himſelfe, giues credit to nothing that is told them.

Verſ. 12. The watchmen ſaid; The morning commeth, and alſo the night: if yee will aske, enquire: returne and come.

HIs meaning is, that this feare ſhall not laſt a day onelyonly, or ſome little ſpace: as if the watchman ſhould anſwer, I will tell you that to morrow which I told you to day; and if you feare now, you ſhall alſo feare to morrow. Now it is a moſt miſerable condition, when men are ſo troubled, as they hang in ſuſpence whether they ſhall liue or die; it being that extreme curſe, wherewith the Lord threatens the wicked by Moſes, wWo will warrant me life till the euening? And when the euening is come, who will let mee ſee the morning? Deut. 28.67. True it is, that the faithfull are inuironed about with many dangers: page missing p. 210this note of thankfulnes, he aggrauates their crime; …hat in ſo great light of the heauenly tru…th, they ceaſſed not to ſtumble, as if they had been vtterly deſtitute of it.

Wh…t hast thou to doe here?] He now bends his ſpeech to Ieruſalem; not that this deſtruction concerned that Citie alone, but becau…e the whole land thought themſelues ſecured vnderunder the ſhadow of the Sanctuarie, which was in it: as al…o that the Iewes might thinke what was like to befall them, if this Citie which was ſo well furniſhed, ſhould be thus dealt withall. He askes by way of admiration, whence it comes that euerie one left his houſe, fleeing to the tops thereof to ſaue their liues. Now the roofes of the Iewes houſes were made otherwiſe then ours are: and thence it is …hat Ieſus Chriſt ſaith; What I tell you in the eare, that preach you on the houſe tops: Mat. 12.27. When the inhabitants of Ieruſal…m then fled to the tops of their houſes, and left the houſes themſelues to the wils of their enemies, it was a ſigne that they were exceedingly fl…ghted. They might all get vp thither to chaſe away their enemies with darts and arrowes: but his meaning rather is, that the enemie conſtrained them to runne vp thither, becauſe they were not onelyonly amaſed at their comming, but alſo fled for feare: yet ſo, as their flight ſhould not ſaue them.

Verſ. 2. Thou that art full of noiſe, a Citie full of brute, a ioyous Citie: thy ſlaine menOr, are not ſlaine. ſhall not bee ſlaine with ſword, nor die in battell.

HIs meaning is, that it was peopled and full of inhabitants; becauſe there is great noiſe where many people are gathered together, neither can the feare there be ſo great. Iſaiah addes this by way of amplification; to wit, that whereas being a ſufficient number, they ſhould hauehave been vponupon the walles and ramparts to defend the Citie, they like cowards gaue place to the enemies, and fled vp to the tops of their houſes. He therefore preſſeth the Iewes the more neerely with theſe words, that they might duly weigh the iudgement of God: for when mens hearts are caſt downe with ſo great feare, it is certaine that ſuch an aſtoniſhment is ſent of God. It is as much thē as if the Prophet had ſaid; Whence comes it that thou haſt no more courage to reſiſt? Surely becauſe the Lo…d himſelfe chaſeth and purſueth thee.

Now this doctrine is taken out of the 28. of Deuteronomie: for we hauehave often ſaid, that the Prophets doe many times borrow ſentences out of Moſes, to ſerue their turne withall: onelyonly the difference is, that they apply that particularly, which Moſes ſpake in generall. The Prophet reprocheth the Iewes then with this their calamitie very iuſtly: for it was fit they ſhould be touched to the quicke, to the end they might learne that all the trouble and euils which they indured, happened to them in regard of their treſpaſſes and ſins. For the Lord had promiſed them continuall aſſiſtance: but being now left of him, they were to confeſſe themſelues vnworthy of his aid, and that they had cauſed the Lord to recoile backe from them by their rebellions.

The Lord neuer deceiues, neither promiſeth he any thing in vaine: but theſe poore wretches are depriued of his louelove and fauor by their owne default: which is yet better expreſſed by that interrogation which followeth; What hast thou to doe here? For it is as much as if by the preſent act, he ſhewed that Ieruſalem is left deſt…tute of her protectour and defender: becauſe this manner of ſpeech ſignifies as much as ſome ſtrange and vnwonted thing. And to the end he might the better ſet forth the vengeance of God, hee telle… them that thoſe which were ſlaine, died not like valiant men in battell; but that they died onelyonly for want of heart and courage: for this womaniſh and timorous heart, was a ſure token to them that they were all left of God; whoſe aſſiſtance if they had had, they ſhould boldly and manfully hauehave made reſiſtance. So then hee not onelyonly affirmes that this diſcomfiture was accompanied with ſhame and diſhonour; but he alſo attributes the want of heart and courage to reſiſt to the wrath and anger of God: neither is it to be doubted, but by the circumſtance of this their flight, hee beates downe their vaine arrogancie and pride.

Verſ. 3. All thy Princes ſhall flee together from the bowe: they ſhall bee bound: all that ſhall be found in thee, ſhall be bound together, which hauehave fled from farre.

THis ve…ſe is expounded diuers waies. The matter in it ſelfe is cleere enough: but there is ſome d…fficultie in the words. Now becauſe the letter Men… ſignifies Before; ſome expound the word Merachok They fled before others: who notwithſtanding were neerer vntounto danger, in regard they dwelt vponupon the borders of the Country. Others thus, Althogh they were very far off from Ieruſalem, y…t they ranne away as men poſſ…ſſ…d with fe…re, who flee without ſtay, thinking that they hauehave the enemie alwaies at their heeles. But I take this ſenſe to bee better agreeing; They ranne farre off: that is to ſay, thoſe who fled to Ieruſalem, as to a Sanctuarie, ſhall bee taken and bound by the enemies.

Now Ieruſalem was as the common Citie of re…uge for the whole Country of Iudea: and therefore after any warre was begun, the inhabitants on all ſides drew themſelues thither. But they were ſurpriſed, notwithſtanding they thought it ſuch a place of ſafetie. Some referre this to the ſiege of Senacherib: 2. King. 18.13. 2. King. 39.15. 2. King. 24.12.2 Kgs 18:132 Kgs 24:12but I cannot be led by any meanes to expound it ſo, becauſe hee ſpeakes of the deſtruction of Ieruſalem. But we know when it was beſieged by Senacherib, the Lord deliuered it forthwith; neither was there any taken or bound, neither was any ſlaine there. Theſe things fell out then a long time after the p. 211Prophets death: and the holie hiſtorie witneſſeth the ſame: as alſo that the Princes determined to flee when this calamitie hapned: but neither their flight to Ieruſalem, nor their running away from it did them any good at all, becauſe they fell into the hands of the enemies.

In that he ſpeakes expreſlie of the Princes, it aggrauates the indignitie of the fact, for they ſhould hauehave been the formoſt in ventring of their liues for the ſafetie of the people, no leſſe then if they had bin their ſhields and bucklers to fortifie and defend them. 1But Ieruſalem being now in her floriſhing eſtate and in great proſperitie, theſe things might ſeeme incredible, becauſe it was a 2ſtrong and well fenced Citie: beſides, it boaſted chieflie in this, that it was vnderunder Gods protection. For the people thought that God was faſt lincked (as you would ſay) to the Temple which was amongſt them,Iere. 7.4.Jer 7:4 of which they bragged in ſuch wiſe, that they perſwaded themſelues they could not be hurt by any power or forces whatſoeuer, though the whole world ſhould conſpire their deſtruction. This propheſie therefore might ſeeme very ſtrange, to wit, that they ſhould become heartleſſe, and betake them to their heeles, and yet ſhould not eſcape this way neither.

Verſ. 4. Therefore ſaid I, Turne away from me: I will weepe bitterlie: labour not to comfort me for the destruction of the daughter of my people.

TO the end the Prophet might affect the hearts of the Iewes the more with this calamitie he takes vponupon him the perſon of a mourner: and not that only, but with bitter lamentation he bewailes the deſolation of Gods Church. For this place muſt not be expounded like the for…er, wherein he expreſſed and ſet forth the ſorrow and heauines of forreine nations: But in regard he ſpeakes heere of the afflictions of the Church whereof himſelfe was a member, he hath good cauſe to mourne in good earneſt, and to call vponupon others to lament with him. That which happens to the Church then in generall, ought no leſſe to moue vsus, then if each of vsus felt the miſerie vponupon himſelfe in particular: otherwiſe where ſhall this ſentence be verified, The zeale of thy houſe hath eaten me vp? Pſal. 69.10. Now the Prophet mournes not 1apart nor in ſocret without witneſſes, firſt, becauſe he meant (as I ſaid euen now) to prouoke others by his example not onelyonly to mourne and weepe, but rather to repent, that ſo they might preuent the iudgement of God which hung ouer their heads, and might prouoke him no more for the time to come. 2Secondlie, to the end that himſelfe who was as the herauld and meſſenger of God, might publiſh and declare the wrath that was like to fall vponupon them; ſhewing by this his owne deed, that it was no vaine thing which he ſpake.

We may eaſilie gather from that which is added, that the Prophet ſpake that with his mouth which he felt in his heart when he ſaith, I will weepe bitterlie for the daughter of my people: for himſelfe being one of Abrahams of-ſpring, he could not but be touched to the quick with this common calamitie, and therefore teſtifies, y^t he hath iuſt cauſe to mourne. He calles the daughter the aſſemblie of the people, according to y^e vſuall phraſe.We ought to be tho…owlie touched with ſorrow for the Churches a…fliction, vnleſſe we will p…oue our ſelues yron-hearted. Whence wee may note, that when the Church is afflicted we ought to be moued with compaſſion by the example of the Prophet, vnleſſe wee be more then yron hearted. For wee are vtterlie vnworthie to be numbred among the children of God, or to be accounted among the communion of Saincts, vnleſſe our ſelues, with all we enioy, be in ſuch wiſe conſecrated vntounto her, that nothing can ſeparate vsus by any meanes from her. Therefore in ſeeing the Church ſo many waies, and with ſuch diuers calamities afflicted at this day, and an infinit number of ſoules to periſh, whom Ieſus Chriſt hath redeemed with his pretious blood, muſt we not needs be cruell and barbarous if we be moued with no ſorrow at all? Eſpeciallie the Miniſters of the word ought to be thorowlie touched with the feeling of this ſorrow: for as they are held for the watchmen, and therefore can ſee further off, ſo alſo ought they to ſigh when they perceiue the ſignes of a ſcattering of the ſheepe to be at hand.

Now the Prophets publike teares ſerued (as we hauehave ſaid) to breake the hearts of the people: for he had to doe with men of ſuch obſtinacie, as could not eaſilie be brought to lament. There is a place almoſt like vntounto this in Ieremiah, where he bewailes the deſtruction and ſcattering of the people, ſaying, that his ſoule fainted with ſorrow, Iere. 4.31.And in another place, Who will graunt that my head might be filled with waters, and that mine eies might be a fountaine of teares to weepe day and night for the ſlaine of the daughter of my people? Iere. 9.1.Iere. 9.1.Jer 9:1 When the Prophets perceiued they labored in vaine to breake the hard hearts of this people, ſurely they could not chuſe but be ouerwhelmed with griefe and ſorrow, and therefore they indeuored by all meanes to mollifie y^• hearts of the obſtinate, that if it were poſſible they might be bowed and brought back againe into the right way.

Verſ. 5. For it is a day of trouble, and of ruin and of perplexitie by the Lord of hosts in the valley of viſion, breaking downe the Citie: and a crying vntounto the mountaines.

HE againe ſignifies that the Lord is the Author of this fearefull iudgement:Though it be often told vsus that God is the author of our afflictiōs, yet we forget it when we ſhould put this knowledge in practiſe. and to the end the Iewes might not gaze heere and there, wondring that the enemies ſhould get the vpper hand, he tels them plainely that they fight againſt God himſelfe. Now albeit we often meete with this doctrine in the holie Scriptures, yet notwithſtanding it is no way ſuperfluous, neither can it be ſo often repeated but we forget it when we are to practiſe p. 212it: thence it is that we humble not our ſelues before our Iudge, but caſt our eyes rather vponupon men and externall meanes, then vponupon God, who would eaſilie remedie our euils.

By day, he meanes a time prefixed, according to the vſuall praſe of the Scripture; becauſe it ſeemes that God yeelds ouer his right for a time, when he winkes at mens wickedneſſe: but he forthwith recouers it againe in that ſeaſon that himſelfe hath appointed. Now it is not for nought that he names the valley of viſion againe: for the Iewes thought themſelues ſecured from all dangers, becauſe it pleaſed God to inlighten them by his word. But becauſe they did vnthankfully reiect the doctrine thereof, it was but a vaine confidence, to thinke the bare inioying of it ſhould any way profit them: for the Lord not onelyonly puniſheth the infidelitie of thoſe that are out of the Church, but that alſo of the Church it ſelfe. Nay, rather he begins to manifeſt his anger againſt it firſt; for he will not indure to hauehave his graces abuſed, nor that men ſhould boaſt of his titles in vaine. That which is added touching.

The cry of the mountaine, it may be referred to God, to the Caldeans, and to thoſe alſo which fled; becauſe the vanquiſhers raiſed vp a cry to augment the terrour: but the vanquiſhed either cried for merciemercy and fidelitie, or elſe teſtified their ſorrow by teares & weepings. The ſingular number may alſo be takē for the plurall, or elſe it is meant of that ſide of the Citie in which the Temple was built. Both expoſitions agree to the text; and there 1is no great difference whether we ſay, That the enemies cried from the mountaine of Zion, 2to incourage one another: or that their cry was heard of the neighbour mountaines, when they pilled and deſtroyed the Citie: or that 3the citizens themſelues made their lamentations ſound to the mountaines which inuironed the plaine of Iordan.

Verſ. 6. And Elam bare the quiuer in a mans chariot with horſemen: and Kir vncouered the ſhield.

THe expoſitours are of opinion that this is a continued ſpeech, & that the Prophet denounceth the ſame iudgement againſt the Iewes, that he had done before. But when I conſider all things aduiſedly, I am enforced to bee of the contrarie opinion: for I thinke the Prophet vpbraides the Iewes with their obſtinacie and rebellion,See the expoſition of the eleuenth verſe, for that giues light to this. for that they repented not, albeit the Lord had chaſtiſed them: and thus he repeates the hiſtorie of the time paſt, to put them in remembrance that God his chaſtiſements had done them no good. Thus ſhould theſe things bee diſtinguiſhed from the former. In the other verſes he foretold what ſhould happen to the Iewes: but now he ſhewes that they are iuſtly puniſhed, and that they hauehave deſerued theſe violent blowes wherewithall the Lord ſmites them. 1For hee had called them to repentance not 2onelyonly by his word, but alſo by moſt wofull effects: yet had they ſhewed none amendement at all, notwithſtanding that their wealth was waſted, and the Kingdome weakened; but proudly perſiſted in their rebellion. There remained nothing thē but y^t the Lord ſhould bring heauie iudgements vponupon them, ſeeing they thus perſiſted in their obſtinacy and rebellion.

Now I hauehave tranſlated this Hebrew coniunction Ʋau, by way of oppoſition; it being often taken in this ſenſe. Thoſe who thinke the Prophet threatens in the time to come, retaine the proper ſenſe: as if the Prophet hauing made mention of God, ſhould by and by adde the executioners of his vengeance. But I hauehave already ſhewed what expoſition I hauehave approued; and it ſhall appeare hereafter by the courſe of the text, that mine opinion is not without good reaſon. In that hee names the Elamits, and the Kirenians, it agrees better, as I take it, to the Aſſyrians, then to the Babylonians. For although theſe nations did neuer make war vponupon the Iewes by their owne inſtinct; yet is it very likely that they were in wages with the King of Aſſyria, and occupied a place in his hoſt, when he beſieged Ieruſalem. Now we hauehave ſaid alreadie, that by the Elamits are meant the Eſterne people: and vnderunder the name of Kir, it is certaine that the Prophet comprehends the Kirenians. And becauſe they bare ſhields, he ſaith, they diſcouered them; becauſe they drew them forth of their caſes, when they entred into the battell. Whereas ſome tranſlate, In the chariot of horſemen; I reiect it not: yet had I rather render the words of the Prophet, word for word: for I thinke he meanes a chariot of warre. They vſed then two ſorts of chariots; one ſerued to beare the baggage; 1and the other to fight in. Now the Prophet 2ſpeakes of thoſe whereupon the horſemen were mounted.

Verſ. 7. Or, and that it came to paſſe, &c.And thy chiefe vallies were full of Chariots: and the horſemen ſet themſelues in array against the gates.

IF this be a threat, it ſhould be expounded in the time to come; to wit, And it ſhall come to paſſe. But becauſe the words following are put in the time paſt, and that it appeares the Prophet ſpeakes of things alreadie fallen out, I hauehave not been afraid to appropriate this beginning to that which is by and by added.

The chiefe of the vallies, is taken for faire and fruitfull. Now he puts the Iewes in mind of theſe diſtreſſes, into which they were brought by Senacherib whileſt hee beſieged them, and whileſt the enemies were before the gates of the Citie: for then ought they to hauehave fled vntounto God for ſuccour. But then did theſe poore Iewes runne ſo much the further away from him, and the more ſhamefully did they manifeſt their rebellion herein, ſhewing themſelues vtterly deſperate. Therefore is it that hee vpbraides them with this obſtinate rebellion.

p. 213Verſ. 8. And he**Or, carried away. diſcouered the couering of Iudah: and thou didſt looke in that day to the armour of the houſe of the forreſt.

HE ſhewes in what anguiſh the Iewes were when they were thus hardlie beſieged. Some referre this ſpeech vntounto God, others to the enemies, but I had rather take it indefinitlie: for he hath caried away, is a phraſe of ſpeech vſed of the Hebrues, that is, the couering of Iudah was caried away. By the word couering, all almoſt vnderſtand the Temple, or the name of God it ſelfe, vnderunder which the Iewes falſlie bragged. But for mine owne part I take it more ſimplie for their Armorie, wherein they ſhut vp (as in a moſt ſecret place) their inſtruments and furniture for the warre. For he calles it not a couering, as if theſe things were not diſcouered to all, but becauſe they were laid vp in a place pur apart or conſecrate. And thus hee ſets that forth which we ſee to happen in great hurlie burlies, for then eueryevery one runnes to his weapon, bringing out the munitions for war which were hidden before.

The latter member is ioined with this, to wit, that they then ſearched diligentlie eueryevery place where they might get weapons in ſuch an extreame neceſſitie, becauſe the furniture for warre had been hid a long time whileſt they inioyed peace. Now the holie hiſtorie witneſſeth that Salomon had built this houſe of the foreſt, 1. King. 7.2.1 Kgs 7:2that all the armor and inſtruments of warre might be laid vp there. The change of the perſon in this word thou, darkens not the ſenſe, but rather confirmes that which I hauehave ſaid, to wit, that the Prophet recites after what maner the Iewes were letted in making preparations to defend the Citie.

Verſ. 9. And ye hauehave ſeene the breaches of the citie of Dauid, for they were many: and ye gathered the waters of the lower poole.

HE cōtinues forth his diſcourſe, for whilſt matters go well, and that all things are in quiet, men care not greatlie neither for munition, nor for warlike furniture: nothing but neceſſitie awakens men,Neceſſitie is it which cō monly awakens vsus. and makes them carefull: peace and reſt makes vsus become lazie & ſlothfull. As long then as they thought themſelues free from gunſhot, they neglected to make vp the breaches of the walles: but when the drum once ſtroke vp, then they gaue themſelues to the care of theſe things, and to take order for letting the enemie frō getting paſſage. By the Citie of Dauid, hee meanes the middeſt of the Citie, which was deuided into two parts, which we may ſee in 1many Cities. Ieruſalem was enuironed with 2walles, and ditched round about? but this 3middle place was the ſtrongeſt fortreſſe they had, and it was called the Citie of Dauid. The Temple alſo was fortified, ſo as the Citie was deuided as it were into three. Now Iſaiah meant to ſay that the Iewes had almoſt loſt all hope of ſauing the Citie when they thus retired into the middlemoſt, which was ſtrongger then all the reſt. And it appeares very well by the holie hiſtorie that their caſe was very deſperate. Thus wee may alſo gather, that the propheſies were not gathered in order, ſo as they which put them into one volume did not ſtand much vponupon the circumſtance of the time. He addes, the waters were gathered for their neceſſitie, that the neceſſities of thoſe which were beſieged might be ſupplied therewith, and thus the poole ſerued them for a Ciſterne.

Verſ. 10. And yee numbred the houſes of Ieruſalem, and the houſes hauehave yee broken downe to fortifie the wall.

HIs meaning is, that they viewed the Citie narrowlie and on eueryevery ſide, that no houſe nor building might annoy the defence of it. Others ſay that the houſes were numbred that they might hauehave watchmen out of them: but the firſt expoſition ſeemes the ſitteſt, for it is confirmed by that which is added after, that there were houſes broken downe to repaire the walles of the Citie. We make no …eckning of theſe things in the time of peace: and oftentimes men of meane eſtate will build houſes euen vponupon the very ramparts, therefore they muſt be pulled downe in time of warre, that from thence they may 1fight and repulſe the enemie; and alſo leſt 2any ſhould hauehave any ſecret ſpeech with the enemie, if houſes were ſo neere the walles.

Verſ. 11. And hauehave alſo made a ditch betweene the two walles for the waters of the old poole, and hauehave not looked to the maker thereof, neither had reſpect vntounto him that formed it.**Or, long agoe.

THe firſt part of this verſe is conioined 1with that which hath been expounded heretofore; for his meaning is that they were put to their plunges, and ſo flighted with imminent danger, that they were driuen to vſe all meanes poſſible to fortifie themſelues againſt the enemie. In the ſecond part of the 2verſe he taxeth their ſenſeleſnes, in being ſo taken vp with ſeeking after worldlie helps, that they forſooke that which was the principall. For whereas they ſhould firſt hauehave had their recourſe vntounto God, they neglected it, in contriuing of ditches, ramparts, walles, and other defences of warre, and yet did their chiefe defence all this while reſt in God. Now then it appeares that that which I ſaide in the beginning is true, to wit, that he forctels not heere the deſtruction of the Iewes, but only puts them in minde of that they had felt in former time: that from thence he might take occaſion to ſhew how iuſtlie the Lord was angrie with them, becauſe no chaſtiſement nor correction whatſoeuer could amend them. For their extreame dangers into which they were fallen, ought to hauehave admoniſhed them of their impietie and contempt of God, but they became ſo much the more p. 214hardened. And yet there is ſcarcely any man 1ſo obſtinate, who in time of aduerſitie, and 2eſpecially in the middeſt of great dangers, 3but comes to himſelfe, and by himſelfe alone 4conſiders that he is iuſtly puniſhed, that hee hath offended God, and prouoked his wrath againſt him. But the Prophet ſaith, that not ſo much as one of the Iewes remembred God in theſe great calamities, and that therefore the Lord had good cauſe to leaue them, without thinking anie more vponupon them.

From hence let vsus gather, that it is a ſigne of a deſperate impietie, when men amend not for the rods and ſcourges which are laid 1vponupon them. Firſt of all wee ought to follow 2God cheerefully, and to yeeld him voluntary obedience: ſecondly, as ſoone as he chaſtiſeth 3and correcteth vsus, we are forthwith to repent vsus. But if his rod doe vsus no good, what remaines but that God muſt double his blowes, and make vsus feele them in ſuch ſeueritie, that we at the laſt be brought to vtter deſtruction by them? This doctrine is moſt fitting for this ſeaſon, wherein God calles vsus to repentance by ſo many of his ſcourges and afflictions. But ſeeing there is no repentance, what are wee to looke for, but that God ſhould vtterlie cut vsus off, hauing before vſed all meanes poſſible?

To him that made it.] He cloſely cōfeſſeth by theſe words, y^t God abſolutely condemns not y^e care we hauehave to reſiſt our enemies, & to auoid dangers; but that falſe confidence which wee put in externall means.What courſe we ought to keepe in the time of peril. For our inconſiderate haſtineſſe is iuſtly condemned of diſloyaltie and high treaſon; when wee forſake God, to flie vntounto ſwords and ſpeares, to fortreſſes and bulwarkes. Let vsus learne then to flie to him alone when dangers inuiron vsus on all ſides; and let vsus runne with all the powers of our ſoule,Prou. 18.10Prov 18:10 to the aſſured fortreſſe of his holy name. This being done, then is it lawfull to vſe thoſe meanes which hee giues vsus: but all things will worke to our deſtruction, vnleſſe we firſt of all put the hope of our ſafetie in his protection.

Hee calles God the workeman and maker of Ieruſalem, becauſe hee had his habitation there, and would there be called vponupon. Now ſeeing this citie was the image of the church, this title alſo belongs to vsus: for the Lord is called the Creator of the Church in a ſpeciall regard. For howſoeuer this title appertaines to the creation of the whole world;The firſt creation belongs to all: the ſecond peculiar to the elect onelyonly. yet this ſecond creation whereby he deliuers vsus from death by regenerating and ſanctifying vsus, is a benefit which is peculiar to the elect: others hauehave no part of this. Now this title imports not a ſudden act; but ſuch a one as is conſtant and perpetuall: neither is the Church created once, to be left by and by; but the Lord defends and conſerues it euen vntounto the end: Thou wilt not deſpiſe the worke of thine hands, ſaith the Pſalmiſt: ſo Paul teſtifieth,Pſal. 138.8. Phil. 1.6.Ps 138:8Phil 1:6 that hee which hath begunne a good worke, will accompliſh it vntounto the day of Chriſt.

And beſides, this title containes in it a wonderfull conſolation:A conſolation. for if God be the maker, then neede we not to feare, if ſo be we depend vponupon his power and goodneſſe. But we cannot caſt our eyes vponupon him, vnleſſe we be indued with true humilitie & confidence; that being diſpoſſeſſed of all haughtineſſe, and ſo brought to nothing, we be readie to attribute the whole glorie to him alone. Now this cannot be done, vnleſſe herewithall we bee fully perſwaded that our ſaluation is in his hand, being aſſured y^t we cannot periſh; no not although a thouſand deaths ſhould compaſſe vsus about. Well, their fault then was the greater, in regard the prerogatiue of this Citie, which had been approued by ſo many euident ſignes, could not yet prouoke the Iewes to commit themſelues vntounto Gods protection. As if he ſhould ſay; What folly is it for you to thinke to keepe the Citie, when you deſpiſe the workman that made it?

Long agoe.] The Hebrew word ſignifieth as well diſtance of place, as length of time. If we referre it to the place, the ſenſe will be, that the Iewes are double vnthankfull that they lo…ked not vntounto G…d; no not a farre off. Wherein we are to note, that we ought not onelyonly to looke vntounto God when hee is neere vntounto vsus, but alſo when it ſeemes hee is farre diſtant from vsus. Now we thinke him abſent when we feele not his preſent helpe, and when he aſſiſts vsus not as ſoone as we ſtand in neede. To be ſhort,The nature of hope deſcribed. he ſhewes what is the nature of true hope; for it is a groſſe and carnall kind of looking vntounto God, when we acknowledge his prouidence no further then wee c…n ſee it before our eyes;Hope muſt mount aboue the skies. hope you know muſt mount aboue the skies. I grant the Lord is alwaies properly and truely preſent; but he is thought abſent and farre off in regard of the weakeneſſe of our ſight. This muſt bee conſtrued then according to our ſenſe, and not as the thing is indeed. Wherefore albeit that he ſeemes to be abſent in theſe calamities wherewith the Church is now afflicted, yet let vsus lift vp our mindes vntounto him; let vsus awaken our hearts, and ſhake off all ſloth, that ſo wee may giuegive our ſelues to the calling vponupon his name. But the other ſenſe agreeth better; to wit, that they looked not vntounto God who created and made his Church; not yeſterday, or the day before it, but a great while ſince; as one who ſhewed himſelfe the maker of it many ages off. He is called then the ancient maker of his Church: becauſe that if the Iewes would but hauehave called to minde the long progreſſe of time; they ſhould hauehave knowne him to hauehave been a perpetuall conſeruer of his worke; wherein their ingratitude is yet the leſſe excuſable.

Verſ. 12. And in that day did the Lord God of hoſtes call vntounto weeping and mourning, and to baldneſſe, and girding with ſackcloth.

THe Prophet further amplifies this wicked rebellion of the people. For this circumſtance cuts off all replies: for in the middeſt of ſuch extreme dangers, they had deſpiſed the holy exhortations of the Prophes, p. 215and had reiected the fauor of God, when he was readie to hauehave healed and reſtored them to their former happines. Here we ſee a ſigne of deſperate malice, when men are ſo beſotted that they proudly deſpiſe inſtruction and correction, kicking obſtinatlie againſt the ſpur…e: then (I ſay) may we euidentlie perceiue that they are giuen vp into a reprobate ſenſe. Whereas he ſaith the Lord called them, we may expound it two waies: for although he ſhould not ſpeake at all, yet he calles vsus ſufficientlie by his rods and chaſtiſements. Put the caſe we had no Scripture at all, no Prophets nor Teachers, and that there were none to admoniſh vsus: yet doth God notwithſtanding inſtruct vsus by afflictions and calamities, ſo as we may eaſily cōclude that eueryevery chaſtiſement is a ſummons to repentance.EueryEvery chaſtiſement a ſummons to repentance. But doubtleſſe the Prophet meant to expreſſe ſomewhat more, to wit, that in deſpiſing the holie admonitions which were ſent vntounto them, they were not aſhamed to riſe vp as it were euen againſt God himſelfe, who after a fatherlie maner beckned them vntounto him. There is yet greater weight in that he ſaith, it was in the day of affliction, wherein the danger preſſed hard vponupon them: for they were admoniſhed both by words and blowes. The ſignes of Gods anger appeared, the Prophets cryed without ceaſing, and yet they became neuer the better.

In that he names ſackcloth, and plucking of their haire, Repentance conſiſts not in outward Ceremonies, but in the heart.he notes out repentance by the ſignes of it: for it conſiſts neither in ſackcloth, in aſhes, nor in any externall thing, but it conſiſts in the heart. Thoſe who repent in good earneſt, and are diſpleaſed with themſelues, 1they hate their ſinnes, and are touched 2to the quick with ſuch a ſenſe and feeling of 3ſorrow, that they abhorre and deteſt themſelues and their life paſt: but becauſe this can not be done vnleſſe therewithall they confeſſe the ſame before men, therefore he names the outward ſignes, whereby wee giuegive teſtimonie of our conuerſion: now the Iewes vſed ſuch geſtures and cuſtomes at that time when they meant to ſhew ſignes of repentance. Iſaiah meanes then that they were called to repentance, to the end they ſhould firſt humble themſelues before God, and then that they ſhould therewithall ſhew teſtimonies of that diſpleaſure they had conceiued in themſelues before men. The ſignes indeed alone are nothing, ſeeing conuerſion begins at the heart: and to this purpoſe Ioel ſaith, Rent your hearts, Theſe outward teſtimonies of repentance are not acceptable vntounto God in themſelues.and not your clothes: not that he would hauehave theſe ſignes neglected; but he ſhewes that they were not ſufficient nor acceptable vntounto God of themſelues. Let vsus hence gather what is our dutie when the ſignes of Gods anger appeare vntounto vsus, namely, that our repentance ought not only to be knowne vntounto God, but alſo to men.

The ceremonies indeed are indifferent; neither hauehave we any commandement to put on ſackcloth nor to pluck off our haire,Wherein the truth of theſe ſignes conſiſts. but we ought willinglie and in good earneſt to put the truth of theſe ſignes in practiſe: to wit, 1an vnfeined diſpleaſure in our ſelues that 2wee hauehave ſo diſpleaſed God: a confeſſion of our offences; a broken heart, and a new life. 3. 4For if wee iudge not our ſelues worthy of puniſhment, we cannot come into fauour with God. To b… …ort, euen as the poore malefactor bowes do…ne his face, and clothes himſelfe in vile arayment; to bow the heart of the Iudges, ſo ought we to runne in all humilitie to Gods mercy in our Lord Ieſus Chriſt, with vnfeined teſtimonies of our inward repentance.

Yet are we by the way,How farforth theſe outward teſtimonies ar profitable. to note the profit of theſe outward ſignes of repentance, to wit, that they ſerue as goades to pricke vsus forward to the acknowledgement of our guiltineſſe, and to the lothing and deteſting of our ſinne. And thus as they are ſpurres to quicken vsus to this dutie, they may be called cauſes of repentance: and as they are ſignes, they may be called effects. For the tokens of our condemnation that wee beare vponupon vsus, prouoke vsus to a more thorow acknowledgement that we are ſinners and guiltie perſons: and they are alſo effects; becauſe if repentance went not before, wee ſhould neuer be brought to vſe them of a ſincere affection.

Verſ. 13. And behold ioy and gladneſſe, ſlaying oxen, and killing ſheepe, eating fleſh and drinking wine, eating and drinking, for tomorrow we ſhall die.

THe Prophet condemnes not ioy ſimply: for wee ſee that Saint Paul himſelfe exhorts the faithfull to reioyce with a true ioy; to wit, in the Lord: Phil. 4.4. But hee here reproues that ioy which is contrarie to that ſorrow which proceedes of repentance; whereof alſo the ſame Apoſtle ſpeakes in the ſeuenth Chapter of the ſecond Epiſtle to the Corinthians: for indeede, none can bee touched with repentance, nor with the true feeling of Gods wrath; but being ſorrowfull, he willingly afflicts himſelfe. The ioy then oppoſite to this ſorrow, is naught;Luk. 6.25. Ioel 1.14. & 2.12.Luke 6:25Joel 1:14Joel 2:12 becauſe it proceeds from a brutiſh blockiſhneſſe, and is iuſtly reproued, becauſe the Lord accurſeth it.

Hence it appeareth then ſufficiently wherefore the Lord vpbraides them with the killing of oxen, and butchering of ſheepe: for this is not euill in it ſelfe, neither doth it diſpleaſe God: but becauſe faſting is a ſolemne part of repentance which wee ſhew before men; it is therefore a ſigne of obſtinacie and contempt of God, to kill beaſts, and to make great merriments when we ought rather to faſt. Thus do men deſpiſe Gods threatnings, and flatter themſelues in their vices: and this is the ſum of Iſaiahs ſpeech.

But the Papiſts are worthily reputed ridiculous,Papiſts ridiculous. who thinke this place warrants abſtinēce frō fleſh. Why did they not aſwell forbid wine alſo, ſeeing the Prophet ſpeakes of that too? But they are ſo far from abſtaining from wine,Iſaiah condemn… not …he vſus… of meates and drinks but the abuſe that contrariwiſe they eaſilie permit men for want of fleſh, to recompence the ſame with taking in of their liquor. But let theſe toyes paſſe. For Iſaiah condemns neither the vſe of fleſh nor wine ſimply, but the p. 216abuſe; the diſſolution and pride alſo whereby men ſo harden themſelues, that with an obſtinate heart they reiect al Gods threatnings, and iudge whatſoeuer the Prophets ſay to be but fables.

Wee are to obſerue this point diligently: for albeit we put not on ſackcloth, nor couer our ſelues alwaies with aſhes; yet if true repentance be wrought in vsus, we ſhall manifeſt the ſame by ſuch fruits as it neceſſarily brings forth in them that hauehave it. In a word, as hee had deſcribed repentance by the ſignes, ſo hee now ſets forth their inward obſtinacie and hardneſſe of heart, by the outward teſtimonies of it. For euen as we witneſſe our ſorrow for ſinne by abſtinence and other exerciſes; ſo by our d…ſſolutiōs & ſuperfluities, we ſhew euidēt ſignes of a ſtiffe neck, by which we prouoke Gods wrath more and more againſt vsus: as we reade they did in the daies of Noah, Gen. 6.5. Luke 17.27. Therefore after the Prophet had taxed the exceſſe and intemperancie of the people in generall; he names eating and drinking, as the ſpeciall: wherein the Iews wholly ouerflowed: as if by this meanes they had been able to giuegive God the repulle, and to tread his threatnings vnderunder foote.

For to morow wee ſhall die.] This particle ſheweth ſufficiently why the Prophet ſo ſharpely rebuked them for drinking wine, and eating of fleſh; to wit, becauſe they ſcoffed and turned all the Prophets threats into ieſts and matter of deriſion. Some thinke that S. Paul in alleadging almoſt the very ſame words in the firſt Epiſtle to the Corinthians, Chap. 15. had reſpect to this place: but I am not of their opinion. For he there recites the phraſe of ſpeech which Epicures vſed; who holding it as a principle to ſpend their time in iollitie whileſt it laſted, neuer thought of life eternall: and therefore they ſaid; we muſt be merry, and take our pleaſure whileſt life indureth. But Iſaiah in this place brings in the wicked, who proudly contemned the Prophets menacings; neither could they indure that any ſhould forewarne them of afflictions, baniſhments, ſlaughters, and ruines. For in ſcorne they tooke vp the Prophets words, and at their banquets would ſay in deriſion; Ho, we ſhall die to morrow: Theſe Prophets foretell a ſpeedie deſtruction that is readie to ouertake vsus: well, let vsus yet reioyce and make good cheere one day more.

Thus obſtinate mindes cannot be touched with any remorſe at all, but rather lift vp themſelues againſt God & his Prophets, & ſo much the more ouerflow in all diſſolutions and diſorders. Truely it was a monſtrous furie in them, thus to vomit forth theſe blaſphemies in diſdaine, indignation, and deſpight, which ought not onelyonly to hauehave rent their hearts, but to hauehave ſhaken euen heauen and earth alſo. But it were to be wiſhed, we at this day had not many ſuch examples: for God no ſooner threatens, but the moſt part ſpew out their poiſon, or elſe ſcoffe at all things which proceed out of Gods ſacred and bleſſed mouth.

Verſ. 14. And it was declared in the eares of the Lord of hostes:**Or, if this iniquitie ſhall be pardoned. Surely this iniquitie ſhall not bee purged from you till yee die, ſaith the Lord of hostes.

AS if he ſhould ſay; Doe you thinke to play the bedlems, and not bee puniſhed for it, ſeeing God by this meanes ſeekes to draw you to repentance? But ſome may imagine that the Prophet onelyonly repeates the ſame thing he had ſaid before: for doubtleſſe all things are naked and manifeſt in his ſight. But hee addes this as an alarum to awaken the blockiſhnes of y^e wicked, who neuer durſt aduance themſelues thus proudly againſt God, but that they thinke they can beguil… him: for whoſoeuer knowes he hath God for a witneſſe of his doings, ought of neceſſitie therewithall to confeſſe that the ſame God muſt be his Iudge. It followes therefore, that the wicked in their cups, doe quite and clean bereaue God of his power. What maruell is it then, if they be ſummoned to appeare before his tribunall ſeate, to the end they may know that there they muſt giuegive an account.

It is a terrible threatning when hee ſaith that this wickedneſſe ſhall neuer bee pardoned. Now the particle conditionall, If, containes a negatiue in the Hebrew tongue: as if the Lord ſhould ſay; Thinke me not to be true, thinke me not to be God, if I be not auenged of ſo execrable an impietie. The cauſe why the Hebrewes conceale ſomething in their othes,Othes muſt be vſed with feare and trembling. is to accuſtome vsus to be modeſt and ſober in this behalfe: for we therein craue that God would iudge and be auenged of vsus, if we lie. Wee had neede of ſome bridle therefore to reſtraine vsus from making othes raſhly. The ſumme of the Prophets ſpeech is to teach vsus, that nothing is more diſpleaſing vntounto God then obſtinacy, whereby wee treaſure vp wrath againſt the day of wrath, as the Apoſtle ſaith, Rom. 2.5. and depriue our ſelues of all hope of perdition.

Verſ. 15. Thus ſaith the Lord God of hostes; Goe get thee to the treaſurer, to Shebna the ſteward of the houſe, and ſay.

THis propheſie is particularly addreſſed againſt one man. For hauing ſpoken to all the people before, hee now turnes his ſpeech to Shebna, Shebna.whom hee will mention againe in the 37. Chapter. The Prophet giues him two titles, to wit, of Scribe, or Chancellour; and ſteward of the houſe: and whereas hee giues the title of ſteward here, he will call him by the name of Chancellour in the other place. And therefore ſome are of opinion touching theſe words, that he was put from his office of ſtewardſhip, and that Eliakim was put in his roome. But this is vncertaine: yet we may coniecture by the Prophets words, that Shebna was ſo carried away with enuie, that he indeuoured to ſupplant Eliakim. It is no leſſe probable that this prophecie was p. 217written after Ieruſalem was miraculouſly deliuered, and Senacheribs hoſt diſcomfited. In the meane while, many things doubtleſſe happened that are vnknowne to vsus: and not vnlike but this perfidious wretch being in ſome credit, did his worſt to ſuppreſſe Eliakim. For it appeares by the hiſtorie o… the ſecond booke of Kings, Chap. 19.2. that Shebna was one of the principall Secretaries, whom we now call Chancellour. But there is yet a little more difficultie in the word Socen: for ſome thinke it ſignifies a Treaſurer, becauſe the verbe Sacan ſignifies to locke: but ſeeing he calles him Chancellour in an other place, I thinke he was not Treaſurer. Beſides, the Prophet doth ſufficiently witneſſe, that this man had ſuch cammand in his hands, that others in compariſon of him were little eſteemed. Now this authoritie and dignitie could not well agree to a Treaſurer: and therefore as I take it, the Prophet meant ſome thing elſe. For ſeeing this verbe ſignifies ſome times to entertaine, and to warme; it ſeemes the foreſaid word is taken for one that ſuſtaineth and vpholdeth, whom wee in our common ſpeech call an entertainer.

It is alſo certaine that this Shebna had intelligence with the enemie. In a word, he was a treacherous and ſubtile fellow: for he held ſecret amitie with the Egyptians and Aſſyrians, & complotted miſchieuouſly with them, to the end hee might make ſure on all ſides, for vpholding his owne authoritie. Others thinke it was a name of ſome of his predeceſſours, and that he was called Socnite, becauſe of the Citie wherein he was borne: for they ſay he was an Egyptian. I reiect not this opinion, but the other pleaſeth me better; the reaſon is, becauſe he plaid the Ambodexter in pleaſing both parts; thinking by this fetch to hold his owne, whatſoeuer ſhould fall out.

It may be cleerely diſcerned, that the particle Hazzeh, is put for contempt: as if hee ſhould ſay; Goe to that ſame cunning and ſubtile fellow that workes vponupon the vantage, holding with the hare, and running with the hounds, as they ſay. This word Socen, is taken in that ſenſe which I hauehave touched before in the firſt booke of the Kings, Chap. 1.2. where there is ſpeech of a young virgin that ſhould bee brought to the King to cheriſh him. Notwithſtanding, if any had rather take it for a man that hurts, and wrongs men, I miſlike it not, becauſe the verbe alſo ſignifies to impoueriſh.

You ſhall finde this verſe further expounded in the 17. verſe.Verſ. 16. What haſt thou to doe here? and whom haſt thou here, that thou ſhouldest here hew thee out a ſepulchre, as he that heweth out a ſepulchre in an high place, or that graueth an habitation for himſelfe in a rocke?

THis Shebna cauſed a ſepulchre to be built in Ieruſalem, as if there he muſt of neceſſitie alwaies liue, and there bee buried alſo. The Prophet therefore askes to what purpoſe he had prepared himſelfe ſo rich and ſumptuous a tombe in ſo high a place aboue others, as thoſe are wont to doe, which meane to eternize their remembrance in this world. Now hee ſeemes to taxe the ambition of a ſtranger, and one vnknowne, for deſiring to be thus honourably buried out of his owne country: and yet in the meane while, complotted with the enemie to deſtroy Iudea. What greater follie could be imagined, then to erect a ſepulchre in that land, whoſe ruine and deſtruction he practiſed? And thererefore hee addes,

Verſ. 17. Behold the Lord will carrie thee away with**Or, a notable ſhaking. a great captiuitie,**Or, thou ſhalt be wholly couered. and will ſurely couer thee.

AS if he ſhould ſay; Thou ſhalt be driuen hence out of this place into a far Country, where thou ſhalt die ignominiouſly. It is better to tranſlate the Hebrew word Gaber, in the genitiue; namely, thou ſhalt be driuen hence with the caſting out of a man. Now becauſe this word alſo ſignifies a valiant and ſtrong man; ſome expound. Thou ſhalt bee driuen hence with a ſure and ſtrong ſhaking. Others take it in the vocatiue, O man; as if he ſhould ſay to Shebna by way of deriſion, O glorious fellow, that braggeſt ſo much of thy greatneſſe, it cannot be but thou takeſt thy ſelfe for ſome petty God! But the firſt reading fits beſt. And yet the expoſitours conſent not in this behalfe: for beſides mine expoſition, they hauehave brought an other; to wit, That men ſhall be carried away further off, then the women. But I rather thinke he alludes to Shebnaes pride, who purpoſed to build ſo ſumptuous a ſepulchre, that after his death hee might be thought ſome excellent and worthy perſonage. As if hee ſhould ſay; Thou wilt bee taken for a noble man after thou art dead; but I will ennoble thee after another manner: I will carrie thee hence with a notable captiuitie into a farre Country, where thou ſhalt bee ſtrangely buried.

But firſt let vsus note in this word, Intertainer, how much a double heart and a deceiuer, is diſpleaſing vntounto God, who aboue all things recommends ſimplicitie and plaine dealing vntounto vsus. Shebna was called the Prouoſt, becauſe the glorie of his proſperous eſtate did dazle his eyes, in regard he was aduanced aboue others: which often befalles them, who being proud and puffed vp with their greatneſſe, feare no aduerſitie at all; as if they were exempt out of the common order of men. But the Lord ſhewes vsus, that hee will be the Iudge of ſuch fellowes.

We muſt alſo conſider that Iſaiah could not publiſh this prophecy without incurring gret ill wil; eſpecially in regard he directs it to a mā ſo proud, & in ſo high place. Yet durſt he not refuſe this charge, neither made hee any difficultie to tell this man his owne, and to threaten him as God had bidden him.

As touching a ſepulchre, wee know that the p. 218care of burying the dead is not vtterly to be condemned:A care ought to b… had touching ou… bu…all. and albeit to be depriued of buriall, be a matter of no great conſequence, as one ſaith; yet it is …n honeſt thing to be interred, neither ought it to be deſpiſed. It was not the Prophets meaning then … r…proue Shebna for his care to be honeſtly …ed; but his ambition, in making himſelfe ſo ſumptuous a tombe: and h…rein he taxeth his deſire and affectation of vaine glory.

There is yet one thing more to bee obſerued in Shebna: for in as much as he was minded to deliuer the Citie into the Aſſyrians hand by treaſon, hee thought to raigne for euer: hoping by that meanes to receiue the gou…rnement of the Kingdome of the enemies,Shebnaes p…litike plot. as a reward of his treacherie; if they became the ſtronger; and if it happened they had the repul…e, he yet notwithſtanding looked to continue in his dignitie and authority alwaies.

But this will be the better vnderſtood by the words themſelues; What hast thou to doe here? For he was a ſtranger borne. I deny not but he might well hauehave obtained fellowſhip with the people of God;Shebna a ſtranger and a tr… or to God his Church. yet in regard he was both a traitor and a ſtranger, he had no part nor portion in this region nor Citie, which God had ſpoecially aſſigned vntounto his choſen. The Prophet askes him then; Whence art thou? Thou art linked with the people of God neither by blood nor affinitie; and yet thou wilt not onelyonly raigne in this Country whileſt thou liueſt, but thou art alſo plotting how to ſtabliſh thy ſeat here, after thy death. Thou wilt deliuer vsus into the hands of the Aſſyrians, and meaneſt to turne out the true Lords: ſo as thy ſelfe, which art but a ſtranger, mindeſt to enioy this land, in which thou haſt not right to one pike of duſt.Ambi…ion … thing exceeding odiou… vntounto God. Hence we may gather, that this ambition is exceedingly odious vntounto God, when men are not content with the honours wherewith they were glutted whil…ſt they liued; but they muſt build them perpetuall monuments of their name in the world when they are gone. For they couer to bee exalted after their death, and to liue againe as it were in the mouthes of men: and albeit things by death are aboliſhed; y…t are they beſotted notwithſtanding with this fooliſh hope, that their memorie ſhall indure for euer. But the Lord auengeth himſelfe of their pride and preſumption, cauſing that which they erected for a witneſſe and remembrance of their glorie, to turne to their diſhonour and ignominie. For their very name is ſo accurſed, that men can neither heare nor ſee any mention thereof, but it is with deteſtation. Nay, it ſometimes falles out, that the Lord ſuffers them not to be buried in their tombes, but ſends them to the gallowes, and to the rauens; of which wee hauehave many examples in the hiſtories:Hoſt. 7.10. neither want we ſome ſpectacles hereof euen in our owne times.

But as often as I reade this place, a like example vntounto this comes to my mind, and is the neereſt in affin…tie to it of all others; to wit, of one Thomas Moore, Thomas Moore Lord Chancellor of England, and a ſworn enemy of the Goſpell.who had ſuch an office as this Shebna had. For (as it is well knowne) he was Chancellor to the King of England: he was a ſworne enemie of the Goſpell, and perſecuted the faithfull with fire and faggot. This man alſo meant to get himſelfe a name, and to ſet vp a monument of his crueltie and impietie. To which end he cauſed the praiſes of his vertues, to be ingrauen in a faire ſepulchre which was built in moſt ſtately manner. Then he ſent his Epitaph, which himſelfe had made, to Eraſmus, Eraſmus.to Baſil, to get it printed; and withall, ſent him a palfrey for a preſent. So couetous was he of glory, that hee meant to taſte the renowne and the praiſes in his life time, which hee thought ſhould hauehave laſted when hee was dead. Amongſt other praiſes, this was the chiefeſt; that he had been a great perſecutor of the Lutherans:Moore a great perſecuter of the Lutherans. that is to ſay, of Gods children. But what became of him? He is firſt of all accuſed of treaſon, then condemned, and laſtly beheaded: and thus in ſtead of a tombe, hee had a ſcaffold. 1Would we deſire a more manifeſt iudgement 2of God then theſe, by which hee puniſheth 3the pride of the wicked; their inſatiable deſire of vaine glory; their brags that are ſo full of blaſphemies? Truely wee ought no leſſe to acknowledge and reuerence the admirable prouidence of God, in this cruell enemy of his people: then in Shebna, of whom the Prophet heere ſpeaketh. This circumſtance alſo that Shebna was a ſtranger, is to be obſerued: for hence we may ſee, that all tyrants and enemies of Gods children, would with al their hearts roote out the right heires from off the earth, themſelues being but ſtrangers; that ſo they might raigne as Lords and Kings ouer the whole world.How God is wont to meet with the proud enemies of his Church. But the Lord in the end will chaſe them out, and depriue them of all poſſeſſion: ſo as they ſhall not hauehave one foote of ground to be buried in. An infinite number of ſuch examples are extant euerie where in hiſtories. I grant it falles not out thus alwaies, but ſuch examples as the Lord ſets before vsus, ought to draw our thoughts further off, to the end we may conſider of his iudgements againſt tyrants and infidels; who when they thinke to exalt themſelues to the higheſt eſtate of honour, are made famous by ſome notable kinde of death, that ſo their infamie may be admirable to poſteritie. He then oppoſeth as it were vnderunder hand, that ſhame which was to follow, to that glory of this ſumptuous tombe which Shebna cauſed to be made.

Verſ. 18. Hee will ſurely roll and turne thee like a ball in a large Country: there ſhalt thou die, and there the chariots of thy glory ſhall be the ſhame of thy Lords houſe.

ISai…h conrtinues the verie ſame ſpeech ſtill, in which he derided the pride of Shebna, who had been at ſuch coſt in building his ſepulchre. For this verſe depends vponupon the firſt member of the verſe before going, and as he ſaid there, the Lord ſhall carrie thee hence with a notable ſhaking: ſo alſo he ſaith now, he will cast thee as a bowle in a plaine place. By this p. 219ſimilitude his meaning is, that nothing ſhall hinder the Lord to carry Shebna away into a farre Country, how ſteadie ſoeuer he takes his ſtrength to be. And in as much as he had bin ſo carefull of his toombe, and had appointed it out; as if hee had been moſt certaine of the manner of his death, Iſaiah telles him, that hee ſhall not die in Ieruſalem, but in a ſtrange Countrie, whither hee ſhall bee driuen.

By the word chariot, hee comprehends all the glory and dignitie of Shebna: as if hee ſhould ſay; This ignominie ſhall bee famous among ſtrangers. Thus the Lord ſcornes the furious pride of thoſe which thinke onelyonly of the world, iudgeing of their happineſſe according to the glory of things earthly and tranſitorie. Hee alſo calles it the ſhame of thy Kings houſe, either becauſe he had polluted that holy place, which was as the ſanctuarie of God; or elſe becauſe Ezechias had been vnaduiſed in promoting him ſo highly. And to the end the outward appearance of his dignitie might not obſcure this prophecie, Iſaiah expreſly noteth, that the place which Shebna occupied, augmenteth and makes his wickedneſſe the more deteſtable.Princes muſt beware whō they aduāce. And therefore Princes had neede to be carefull how they eſtabliſh officers, vnleſſe they meane to make themſelues and their houſes, matter of deriſion and ſcorne.

Verſ. 19. And I will driue thee from thy**Or, eſtate. ſtation: and out of thy dwelling will he destroy thee.

HE pronounceth no new thing here, but concludes the former prophecie, albeit hee will mention Shebna againe in the laſt verſe: but now hee comprehends that in a briefe ſumme, which he had ſaid heretofore. Now Shebna thought nothing leſſe, then not to hauehave a ſure abode in Ieruſalem; euen as if it had been vnpoſſible for him to be driuen thēce, whatſoeuer had happened: but y^e Lord telles him, that he will thruſt and driue him thence into a farre Country. And thus is the Lord wont to ouerthrow the thoughts of the wicked; who thinking to reſt vponupon their policies and ſubtile wits, order the Commonwealth at their pleaſures.And I will, &c. The change of the perſon, ſhewes that the Prophet ſpeakes ſometimes in the perſon of God, and another while in his owne.

Verſ. 20. And in that day will I call my ſeruant Eliakim, the ſonne of Hilkiah.

Eliakim.IT is not certainely knowne in what time Eliakim was put into Shebnaes place: for in the 37. Chapter, verſe 2. we ſhall ſee that Eliakim was the ſteward of the Kings houſe, at that time when Shebna was Chancellor. Now it is hard to affirme certainly, whether anie change happened during this time. Yet it is moſt likely, as I hauehave touched heretofore, that Eliakim was depoſed from his eſtate, by the cunning dealing of this wicked Shebna, whoſe incklings were then diſcloſed and puniſhed when he made his triumphs: and being baniſhed Iudea, he fled to the Aſſyrians, and there receiued the reward of his treacherie. Which vſually befalles thoſe that are traiterous; who when they are vnable to performe that which they hauehave promiſed, become hatefull and odious to them whom they hauehave deceiued. For as they hauehave been raſh and bold in promiſing; ſo is it of neceſſitie that they bee found falſe and perfidious. The Iewes ſay, that in the end he was quartered for his treaſon: but this is not approued by any hiſtorie. But to let that hang in ſuſpence, it is certaine notwithſtanding, that he was baniſhed & expulſed into a forren Country, and there died ſhamefully; and not in Ieruſalem. Now it is very likely that after his baniſhment, Eliakim was placed in his roome.

I will call. All Magiſtrates o…dained of God.] It is moſt certaine that all P…inces and Magiſtrates are called by the Lord: yea, euen ſuch as are heathen and vnbeleeuing; for all power, as Saint Paul ſaith, is of God: Rom. 13.1. But the Prophet ſpeakes here of a particular vocation, whereby the Lord manifeſts his goodneſſe towards his people, when he giues them ſuch gouernours; as this people might acknowledge that God himſelfe meant to bee ruler ouer them by their miniſterie:Rulers ought to execute the charge which God hath committed vntounto them with al faithfulneſſe. who alſo for their parts ought to be well aſſured, that the end wherefore God hath put them in that place, is to execute that office faithfully, which is committed vntounto them. Shebna was called indeed for a time, but as he was Gods rod: becauſe he thought nothing leſſe then to ſerue God in that place. But it was farre otherwiſe with Eliakim: for he acknowledged himſelfe the ſeruant of God,Note this difference. and willingly obeyed his holy calling. So that, I will call him then, ſignifies as much as if hee ſhould hauehave ſaid; I will giuegive a ſigne to my ſeruant, whereby hee ſhall know that it is I who hauehave put him into this eſtate of honor.A particular relation betweene th… Lord and the ſeruant. There is here then a particular relation betweene the Lord and the ſeruant; which at no hand belongs to the vnbeleeuers, becauſe they ſerue their owne imaginations and wicked luſts: but Eliakim acknowledged the Lord, and ſerued him truely. To be ſhort, this marke puts a difference betweene the true ſeruant of God, and the froward and hypocriticall, who climbes to honour by euill practiſes.

Verſ. 21. And with thy garments will I clothe him, and with thy girdle will I ſtrengthen him: thy power alſo will I commit into his hand, and he ſhall be a father of the inhabitants of Ieruſalem, and of the houſe of Iudah.

HEe now more plainely expounds that which hee had ſet downe briefly in the former verſe; to wit, that Shebna ſhall be depoſed by Gods iuſt iudgement, to the end Eliakim may ſucceede him. Doubtleſſe God by his p. 220prouidence diſpoſeth of all the changes which happen in the world: for as Iob ſaith, he girdes the loynes of Kings with a girdle, and looſeth it againe when it pleaſeth him: Iob 12.18. It was pleaſantly ſaid in old time of the Emperours of Rome; That it was the tragedie of Kings: for as players that repreſent ſome great perſonage vponupon the ſtage, hauing ended their part, in ſtead of Kings become poore ſnakes, as they were before: ſo theſe being deiected from their high eſtate, are now and then led to ſhamefull deaths. And yet is it moſt certaine, that things were not then thus confuſed by hap hazard, neither yet by mens deuices onelyonly, nor by the violence of men of warre; but by the counſell of God which ouerruleth all. The Prophet affirmes then, that men ſhal ſee a ſpecial note of Gods 1iudgement in the baniſhment of this ſame 2Shebna: and on the other ſide a right forme of gouernement in the reſtoring of Eliakim.

By the garments and girdle, are vnderſtood part of that attire which belong to Magiſtrates. The girdle was a kingly ornament: and no doubt but the chiefe gouernours ware it by a ſpeciall priuiledge of honour. But in Rome the Pretors vſed ſuch a kinde of ornament ordinarilie. Iob alſo ſaith (as wee alleadged before) that God looſeth off the girdle from Kings, when they are ſtripped out of their dignities. Now the Prophet foretold this, to the end euerie one might not onelyonly behold the admirable counſell and prouidence of God in this example; but to the end they might alſo know, that this wretched fellow, who was thus aduanced by vnlawfull meanes, was iuſtly depoſed.

Hoſe. 13.11Hos 13:11And he ſhall be a father.] No doubt but heathen Magiſtrates are eſtabliſhed by God; but ſo, as it is in his wrath: that is to ſay, when we are vnworthy he himſelfe ſhould beare rule 1ouer vsus. For hee giues the raines to Tyrants and Pagans; thereby auenging himſelfe vponupon our vnthankfulneſſe: as if he reiected vsus, and regarded not how nor by whom wee are 2gouerned. Contrariwiſe when as good Magiſtrates beare rule, wee therein ſee God comming neere vntounto vsus, commanding vsus that by them which himſelfe hath ordained. This is that which the Prophet meant now to ſay; to wit, that Eliakim will ſhew himſelfe a father, becauſe he ſhall be indued with the Spirit of God. In the meane while he admoniſheth all the faithfull, that it was their duties to ſigh earneſtly after the aduancement of Eliakim, in regard his preferment ſhould tend to the common good of the Church.Good Magiſtrates ought to be fathers of the Countrie. By the name of father, he teacheth what is the dutie of a good Magiſtrate: and the verie profane authors hauehave affirmed as much; to wit, that a good King is in ſtead of a father. And when they would flatter tyrants which oppreſſed the Commonwealth, nature it ſelfe put this title of honour into their mouthes, to call them fathers of the Country. So likewiſe when the Philoſophers ſay that a familie is an image of a kingdome, they meane that a King ought to be a father to his ſubiects. The ancient titles alſo which they gaue kings witneſſeth the ſame: as for example, Abimelec: Gen. 20.2.Gen 20:2that is to ſay, My father the King: and ſuch other like. Whereby is ſhewed, that the kingly power cannot bee ſeparated from the affection of a father. Let them then which would be eſteemed true and lawfull Princes, and would bee taken for Gods ſeruants, let them, I ſay, ſhew themſelues fathers of the people.

Verſ. 22. And the key of the houſe of Dauid will I lay vponupon his ſhoulder: ſo hee ſhall open, and no man ſhall ſhut, and hee ſhall ſhut, and no man ſhall open.

THis is a figuratiue kinde of ſpeech; and therefore we ſhall not neede to ſeeke out an allegoricall ſenſe of it, as many do: for this phraſe is taken from the vſuall dealings of men. The keyes of the houſe are giuen to ſuch as are appointed the diſtributers of neceſſarie things; ſo as they open and ſhut at their pleaſure. The houſe of Dauid, ſignifies the kingly houſe: and this was a common ſpeech among the people, becauſe a promiſe was made to Dauid, 2. Sam. 7.12. Pſal. 132.112 Sam 7:12Ps 132:11that his kingdome ſhould laſt for euer: this is the reaſon why it was vſually called the houſe of Dauid. The word key is put in the ſingular number for many keyes. Now albeit they were wont to beare the keyes in their hands; yet it is ſaid here, that they were laid vponupon his ſhoulder; becauſe he was to vndergoe an heauie burthen. And yet he meanes nothing elſe, but that the tuition and gouernement of the houſe is committed into Eliakims hands, to order it as he thinkes beſt. Wee alſo know, that to giuegive the keyes, ſignifies as much as to put one into poſſeſſion. Some referre this vntounto Chriſt, but with what reaſon I ſee not: for the Prophet here compares two men together; namely, Shebna and Eliakim. Shebna was baniſhed, and Eliakim was placed in his roome: wherein doth this concerne Ieſus Chriſt? For Eliakim was no figure of him; neither doth the Prophet deſcribe ſome hidden myſterie here, but borrowes a ſimilitude from the dealings of men; as if one ſhould giuegive the keyes to ſome ſteward placed ouer his houſe, (as hath beene ſaid.) There is alſo the ſame reaſon to be giuen of it, where Chriſt calles the office of teaching, The keyes of the Kingdome of heauen:Mat. 16.19Matt 16:19 thoſe therefore that wearie themſelues to finde out ſome ſecret and hidden myſterie in this place, which is ſo plaine and manifeſt, ſhew themſelues but too ſottiſh and ridiculous, ſeeing there is no neede at all of any ſuch deuices. Why ſo? Becauſe the Miniſters open heauen by the preaching of the word, and bring men to Chriſt, who is the onelyonly way. He takes the keyes in this place therefore, for the gouernment of the Kings houſe, in regard the chiefe truſt of it was committed to Eliakim in his time.

Verſ. 23. And I will fasten him as a naile in a ſure place, and he ſhall bee p. 221for the throne of glorie to his fathers houſe.

WEe muſt ſupply a particle of ſimilitude here, and therefore I hauehave put this word As, in the text. By faithfull, he means a ſure and firme place; for this word is deriued of the word Trueth, which is alwaies accompanied with ſtedfaſtneſſe and aſſurance. And for that cauſe the Hebrewes take Truth for a thing ſure and certaine. The Prophet vſeth an elegant ſimilitude, out of which the faithfull Magiſtrates (who are but a few) ought to gather a ſingular conſolation. For thus they may conclude with themſelues, that they are not onelyonly raiſed by the Lord to this degree of honour, but that they are confirmed and faſtened in it, as if they were fixed thereunto by his immediate hand. And to ſay the trueth, looke where the feare of God beares ſway, there muſt needes be ſtedfastneſſe. For the power and thrones of Kings, is eſtabliſhed by iuſtice; as Salomon ſaith, Pro. 16.16. Neither doth it ſerue to comfort Princes onelyonly, to the end they may bee able to paſſe thorow all dangers with a reſolute mind: but alſo that they may execute their office conſtantly, and without diſtraction, ſo as they neede not quaile nor faint for anie cauſe, nor to feare any danger.

But alas how few are there that taſte this doctrine truely? All are almoſt like Ieroboam, thinking that religion ought to ſtoope to them, which they like and allow of no further then they ſee it to be for their benefit: nay they ſticke not at all to diſguiſe and alter it at their pleaſure: as for God and his true religion, they ſet the care thereof in the laſt place. What wonder is it then that they are alwaies in feare of themſelues in their affaires, b…ing neuer at peace and quiet: for they ſeldome or neuer ſet any time apart to thinke vponupon him, from whom proceedes all ſtrength and power.The cauſe of treaſons. Thence come treaſons, thence ariſe cruelties, auarice, violence, and all manner of fraudes and oppreſſions, wherein Princes now ouerflowe more impudently then anie other.

Yet are there ſome, in whom wee may perceiue that which is ſaid heere touching Eliakim: the Lord keepes, maintaines, and bleſſeth the duties of equitie and iuſtice, wherewith he hath adorned them.If God ſeem to bleſſe tyrants in ſuffering them to floriſh for a time, much more ſuch as are nurſing fathers to his Church. For if he ſuffer the very tyrants to raigne for a time, in regard they obſerue ſome forme of gouernement: how much more will he bleſſe Princes, when with a good and vpright heart they maintaine trueth and equitie, and promote Gods true worſhip and ſeruice? He that is the perpetuall maintainer of iuſtice, will hee not defend and eſtabliſh ſuch a Prince more and more?

Verſ. 24. And they ſhall hang vponupon him all the glorie of his fathers houſe, euen of the nephewes and poſteritie; of ſmall veſſels, from the veſſels of the cups, euen to all the instruments of muſicke.

THis is as much as if hee ſaid, that Eliakim ſhall diſcharge his dutie in good ſort; ſo as he ſhall not deale negligently in it. Whence we gather,Princes are not aduanced to liue idly. Dominion an heauie burden if men performe their duties. that God aduanceth not Princes vntounto honour, to the end they ſhould bee idle, and giuegive the reines to their luſtes and affections. For dominion and authoritie is a burden of great waight and labour, if ſo be men performe their duties as they ought to doe: farre from the practiſe of theſe dumbe idolles, who thinke God hath lifted them vp into the ſeate of honour, to no other end but to fare deliciouſly, and to wallow themſelues at their eaſe in all manner of pleaſures. But if a Prince will execute his office aright, hee muſt prepare himſelfe to vndergo much turmoile. Neither muſt we thinke that this ſimilitude of the naile, ſhould not ſute well in regard of gouernment: for hereby is ſignified,Gouernment a burden full of buſineſſe. a burthen full of buſineſſes and troubles. I alſo know well enough, that ſimilitudes agree not alwaies in eueryevery thing, but in the ſpeciall drift whereat they aime.

Now in that hee ſpeakes of the houſe of his father; doubtleſſe Eliakim was of the royall blood. And therefore by ſucceſſours, I not onelyonly vnderſtand his next kinsfolkes; but the whole familie of Dauid. He then ſhall hauehave the charge of all that ſhall bee in the Kings houſe. When he addes the childrens children; he therewithall teacheth, that this gouernement ſhall be of long continuance; ſo as it ſhall not laſt one mans life onelyonly, but it ſhall be extended to thoſe that ſhall come a long time after.Princes ſhould not onelyonly care for the welfare of the Church for their owne times, but for the poſteritie after them. For good Princes not onelyonly profit the Church and Commonwealth for their owne time, but thoſe alſo which come after them, to whom they leaue ſuch wholeſome lawes, ordinances, ſtatutes, and markes of good and iuſt gouernment; that the ſucceſſors dare not (albeit they be wicked) breake out into all licenciouſneſſe at the firſt; yea they are compelled in deſpight of them, to retaine ſomething that is good for modeſties ſake. This hee ſhewes ſhall come to paſſe in Eliakim, whoſe gouernment ſhall be ſo vpright, that his very ſucceſſors ſhall feele ſome fruit of it.

From the ſmalest veſſels.] VnderUnder a figure he ſhewes that iuſtice ſhall be adminiſtred with equitie, and the right aduanced: and it is as much as if he had ſaid, that Eliakim ſhall not onelyonly deale well with the great ones; but that he ſhall hauehave reſpect to the meanest alſo. But becauſe this is very rare in a Prince, he is much more worthy of praiſe, then if he ſhould onelyonly fauour the rich and mightie. For the rich hauehave meanes enough to keepe themſelues frō hurt; but the weakeſt are put to the walles, as they ſay; and the poore are a pray and ſpoile to others: and who is it almoſt that will defend the innocencie of their cauſe? By veſſels, the Hebrewes vnderſtand all manner of inſtruments: and this ſignification extends very far. When he mentiōs**Or, b…gpipes. instruments of muſicke, he explaines that which he had ſaid in a word: for this ſerues to the expoſition of p. 222the word ſmall or little: as if hee ſhould ſay, There is nothing ſo little or contemptible, which he will not hauehave care of.

Verſ. 25. And in that day, ſaith the Lord of hostes, ſhall the naile that is fastened in the ſure place depart, and ſhall be broken and fall: and the burden that was vponupon it ſhall be cut off; for the Lord hath ſpoken it.

THis might ſeeme to contradict that which hath been ſaid heretofore: but he ſpeakes no longer now of Eliakim, but returnes againe to Shebna, who ſhould be put out of his office; as Iſaiah had foretold. Otherwiſe what way or meanes were there left for Eliakim to come to this honour, vnleſſe Shebna were put out? But he had laid his plot in ſuch exquiſite manner, that he neuer imagined any man whatſoeuer ſhould bee able to ſupplant him. Thus when hee tooke himſelfe to bee in beſt caſe, and furniſhed with manie meanes, ſo as it ſeemed he was furtheſt out of danger; euen then muſt hee be turned out of all, and Eliakim muſt ſucceed him. In that he calles it a faithfull or ſure place, it muſt bee vnderſtood as in regard of men; who thinke that things fortified on euerie ſide, muſt needes continue alwaies: but God with his onelyonly blaſt ouerthrowes all theſe munitions. Hee ſpeakes then by way of granting, when hee ſaith, that this was a ſure and ſtable place. Whence we are to gather, how fondly ſuch glorie and truſt in their greatneſſe, who are aduanced into high places of honour, ſeeing they may be ſtripped out of all, and abaſed in the twinckling of an eye.

It followeth. And the burden.] When the wicked begin once to fall,It is not ſafe to ſerue ſuch maſters as are not Gods ſeruants. then thoſe who were vpheld by their authoritie, muſt needes fall together with them. For is it not good reaſon that ſuch as were brethren in euill with them, and had furthered this wretch as farre as they could, that they ſhould alſo partake with him in his puniſhment? Verie hard it is for them then, who ſhrowd themſelues vnderunder the protection of the wicked, and imploying all their meanes for their ſeruice; that ſuch ſhould not alſo therewithall be guiltie of their wicked courſes: and be it they ſhould be guiltleſſe, (which yet falles out very ſeldome, or rather indeedd neuer) yet notwithſtanding they are iuſtly puniſhed, becauſe they hauehave placed their hopes in the wicked, as in a ſure fortreſſe, and hauehave wholly relied vponupon their command and authoritie.