Commentary on Isaiah — John Calvin

Commentary on Isaiah · John Calvin

THE XXVII. CHAPTER.

Verſ. 1. In that day the Lord will viſit Leuiathan that pearcing Serpent, and Leuiathan that crooked Serpent, with his ſore and great and mightie ſword: and will kill the Dragon that is in the ſea.

THE Prophet ſpeakes heere of Gods iudgement in generall, and ſo comprehends the whole kingdom of Satan. For hauing ſpoken before of the vengeāce of God againſt tyrants and vnbeleeuers which had ſhed innocent blood, he now paſſeth on further, and publiſheth the edict it ſelfe. The word Leuiathan is diuerſlie expounded, but generallie it ſignifies a ſerpent, or the whales and fiſhes of the ſea, which are as mōſters in regard of their exceſſiue greatnes. Now howſoeuer this deſcription agrees to the king of Egypt, yet vnderunder this one kind he meant to comprehend all the enemies of the Church.

For mine owne part I make no queſtion but by way of Allegorie he ſpeakes here of Satan and his whole kingdome, deſcribing it vnderunder the figure of ſome monſtrous beaſt,Gen. 3.1. Satan. and therwithall alſo priuilie taxeth the ſubtleties wherewith he couers his deceitfull baits. And thus he meant to preuent many doubts wherewith (as with mightie billowes) we are at eueryevery turne toſſed to and fro, whileſt God on the one ſide promiſeth to aſſiſt vsus, and yet Satan on the other ſide ceaſeth not to make vsus feele the force of his darts and craftie conueyances: for his cunning is exceeding great to worke miſchiefe, and his wrath is wonderfull hot againſt the poore Saincts of God.

But in the meane while the Prophet ſhewes that neither his force nor fraude ſhall be able to let the Lord from deſtroying both him and his kingdome. Furthermore, it is not to be doubted but as he here ſpeakes of Satan himſelfe, ſo likewiſe of all his impsSatans imps. and inſtruments by whom he gouerns his kingdome, and moleſts the Church of God. Let it be granted that this kingdome be furniſhed with infinite policies, and alſo with an inuincible power, yet ſhall the Lord eaſily bring them all to nought.

Which that we may the better conceiue, the Prophet oppoſeth againſt them the mightie and ſharp ſword of the Lord, by which it will be no maſterie for him to ſlay his enemie how ſtrong or ſubtile ſoeuer he be. We are to make account then that we ſhall euer hauehave to deale againſt Satan,The Church aſſailed on eueryevery ſide with mightie and ſubtile enemies. who like a roaring Lion ſeekes about whom he may deuoure: and the world on the other ſide being like a Sea in which we are floting vp and downe, wherein eueryevery moment diuers monſters aſſaile vsus, indeuouring to ſinke our ſhip, and to caſt vsus away: neither is there any force left vsus, by which we may reſiſt them, vnleſſe the Lord be our helpe. And therefore by this deſcription the Prophet meant to ſet before vsus the dangerous eſtate in which we ſtand; ſeeing we hauehave (on eueryevery ſide) ſo many ſtrong and furious enemies, being alſo full of fraud. In regard whereof, wee ſhould be put to our ſhifts, and vtterly vndone, if God preuented them not by oppoſing his inuincible power againſt them for our defence.Nothing but Gods ſword is able to ſubdue Satans kingdome. For this wretched Kingdome of Satan can neuer bee deſtroied, but by the ſword of the Lord.

But wee are to obſerue what he ſaith in the beginning of the verſe; to wit, In that day. For thereby he meanes, that God permits Satan to vphold and continue his Kingdome for a time; but ſo, that it ſhall downe in the end; as Saint Paul ſaith, Rom 16.20. The Lord will ſhortly tread downe Satan vnderunder your feete. And thus by this promiſe wee ſee,Our warfare is not yet accompliſhed. that the time of our warfare is not yet accompliſhed, but that we muſt fight valiantly till this enemie be wholly ſubdued: who yet will neuer ceaſe to aſſaile vsus as long as we liue, albeit he hath bin put to the worſt an hundred times. Let vsus arme our ſelues then to wage battell with him continually, and to beare off the violent blowes, wherewith hee will try whether our armour be of proofe or no: but that we may not be diſcouraged, let vsus alwaies caſt the eye of our faith to this day, in which all his forces ſhall be daſht in peeces.

The epithites wherewith he ſets out this Leuiathan in part, notes his cunning and ſubtile policies; alſo in part his open crueltie: and thus he lets vsus ſee that his ſtrength is vnable to be matched or ouercome. For the word Beriach, ſignifies a bolt or ſtake of yron: vnderunder which the Prophet by a figure meant to note out a piercing power, either in regard of the venomous biting, or the violence of Satan. The ſecond is drawne from the verbe Akal, which ſignifies to ouerthrow, and is to be referred to his ouerthwart and crooked bowings and turnings.

Verſ. 2. In that day ſing of the vineyard of*Or, to the red vine. red wine.

NOw he ſhewes that all this ſhall be done for the ſaluation of the Church. Why ſo? Becauſe the Lord prouides for the ſafetie of all ſuch as he hath once vouchſafed to receiue vnderunder his protection. That the Church then may inioy a ſure eſtate, Satan with all his retinue ſhall be brought to nought. And hitherunto tend all the adminiſtrations of Gods vengeance vponupon his enemies; namely; to ſhew that hee hath care of his Church. Now albeit the Prophet expreſſeth not the word Church in this place; yet it is euident enough, that it is ſhe to whoſe heart the Lord ſpeakes on this gracious manner. Nay this figuratiue manner of ſpeech hath greater emphaſis in it, then if he had in plaine words called them the people of Iſrael: for in as much as the excellencie of a vine, This word Vine, hath great emphaſis in this place.conſiſts chiefly in the placing and planting of it, and alſo depends vponupon the continuall dreſſing of it: if the Church be Gods vine, we thence gather, that ſhe cannot floriſh, but by the continuall courſe of his daily fauour and bleſſing vponupon her. By this ſimilitude, hee alſo expreſſeth what ſingular louelove and affection the Lord beares vntounto her, as we hauehave more fully declared in the fifth Chapter.

Now he calles it a red vine: that is to ſay, very excellent. For red wine in the Scriptures, ſignifies excellencie, if wee conſider other places thereof well. Now he ſaith, that this ſong ſhall be ſung in that day, in regard that for a time the Church ſhould bee miſerably waſted; ſo as it ſhould become like vntounto a deſert, or a place vntilled. But therewithall hee foretels that after this waſte, ſhe ſhall be reſtored, and filled with ſuch plentie of excellent fruit, that ſhe ſhall hauehave ample occaſion to ſing for ioy.

Verſ. 3. *Or, I am the Lord that keepes it.I the Lord doe keepe it: I will water it euerie moment: lest anie aſſaile, I will keepe it night and day.

IN this verſe the Lord ſhewes what care he hath for this vine, and what diligence hee vſeth in dreſſing and keeping of it. As if he ſhould ſay; I omit no care nor paines that belongs to a good maſter of a familie, who prouidently prouides all things fit for his houſhold in due ſeaſon. Now hee not onelyonly ſhewes what hee will doe when the time of ioy and gladneſſe ſhall come; but he alſo tels what benefits the Iewes had receiued from his hands before, that ſo they might be put in the better hope for the time to come. But in the mean while, we muſt ſupply a cloſe oppoſition here, of the time which is betweene theſe two: for God ſeemed vtterly to neglect his Church, and that in ſuch wiſe, as it became like a deſert. And hence it was that the vineyard of the Lord was ſo ſpoiled and waſted, to wit, becauſe the Lord left it for a time, and gaue it vp as a pray into his enemies hands. Whence we gather,Our welfare ſoone decaies, if God doe but a little withdraw his hand. that our welfare will ſoone decay, if the Lord doe neuer ſo little withdraw himſelfe from vsus: as on the contrarie, that all ſhall goe well with vsus, as long as he aſſiſts vsus.

Now he mentions two points wherein the Lord will ſhew his diligence; to wit, hee will water his vine continually, and will alſo incloſe and watch it, that it be not ouerrunne by theeues or wild beaſts, but may be preſerued from all diſcommodities. Theſe two things are chiefly to bee looked vntounto for the good conſeruation of a vine; to wit, that it be well husbanded, and well fenced. By watering of it, he comprehends whatſoeuer belongs to the dreſſing and manuring of it: wherein he promiſeth to leaue no dutie vnperformed whereby the good thereof may be procured. But vntounto this, vigilancie muſt needs be added: for what would it auaile to husband a vine with great labour, if afterward it ſhould be left open for theeues and beaſts to enter in and ſpoile it at their pleaſures?God will neuer ceaſe to ſupplie his Church with neceſſarie benefits. The Lord promiſeth therfore that he will likewiſe keepe it, that no hurt be done vntounto it, but that the fruites may hauehave time to ripen; and may afterward be reaped in their ſeaſon. Howſoeuer this poore vine be ſubiect then to many inconueniences by reaſon of enemies and cruell beaſts which will ſtill be aſſailing of it with great furie, yet God promiſeth that he will interpoſe himſelfe for her defence, ſo as it ſhall be kept ſafe and ſound from all dangers. Now ſeeing he hath appointed a certaine day in which we ſhall ſing this ſong, Verſ. 2.let not our hearts quaile if for a time he withdraw his help from vsus. Be it that he leaues vsus to be ſpoiled and vexed for a little while, yet will he let vsus ſee in the end that he hath not forgotten vsus.

Verſ. 4. Anger is not in me: who would ſet the briars and thornes againſt me in battell? I would goe thorow them, I would burne them together.

THis verſe conteines a moſt ſweet conſolation in it. For the Prophet therein ſhewes the incredible louelove which God beares to his people; albeit they be of a peruerſe and wicked ſpirit. God takes vponupon him heere then (as we ſhall ſee anon) the perſon of a louing father greatlie offended, who is angrie with his ſonne, yet ſo, that he muſt needs ſhew how much he is inclined to pitie and compaſſion, becauſe y^e ardent louelove he beares to his ſonne ouercomes all his diſpleaſure.God can not ſo hate his choſen, but he makes them feele his fauour. In a word, he ſhews that God can not ſo hate his choſen, but that he therewithall will make them feele his fatherlie louelove towards them, euen in the middeſt of his corrections wherewith he viſits them. The Scripture is wont to ſet forth God vntounto vsus many waies: for ſometime it ſets him before vsus as one whoſe wrath is kindled, and as one terrible to behold; againe, in other places, ſhewing nothing but merciemercy and louelove. Now why is he ſet forth thus diuerſlie? Surely becauſe wee are not capable of his goodnes. For this cauſe he is faine to ſhew himſelfe froward with ſuch as are froward; and pure with the pure, as Dauid ſhewes, Pſal. 18.26. For he manifeſts himſelfe in ſuch wiſe vntounto vsus, as we giuegive him occaſion. And if he ſhew himſelfe ſeuere at any time, we may thanke the hardnes of our owne hearts for it.

But the Prophet ſpeakes not here of all indifferentlie, but of the Church only, to whom he will euer be a father, notwithſtanding that he chaſtiſe and correct her for her ſinnes and iniquities. His Church ſhall continue ſafe then, howſoeuer ſhe be vnworthie of ſuch a benefit.This verſe muſt be reſtrained to the Church. This ſentence therefore muſt be reſtrained to the Church, that ſo there may be a relation alwaies had betweene God and his elect: whom he can not but dearely louelove, although his anger be ſeuere againſt the reprobate. Thus we ſee the excellencie of this Conſolation:God can not be angrie with his choſen. for if we be ſure that we are the called of God, we may boldly reſolue that he can not be angrie with vsus: and to ſpeake properlie, it is impoſſible. Why ſo? Becauſe he loues vsus with ſuch a conſtant affection, as he can neuer loſe it. I denie not but God at that time hated ſome euen among this people, and yet he calles them his beloued, becauſe of his ſecret adoption. Now by how much the more God ſhewed himſelfe good and gratious towards the people, by ſo much the more were they all left without excuſe that had prouoked his wrath againſt them by their rebellions. Neither need we doubt but he aggrauates their fault by this circumſtāce, to wit, that he is enforced to change his wonted affection towards them in regard of their frowardnes. For hauing ſpoken of his mildnes, he ſuddenlie cries out, Who would ſet the briars and thornes againſt me in battaile? Or (as others tranſlate) who will make me like the briar and the thorne? Now it were not amiſſe to reade it, VVho will ſet the briar againſt me, that I may fight as the thorne againſt it. For there is no coniunction copulatiue betweene theſe two words. But I willinglie content my ſelfe with the firſt expoſition, to wit, that God wiſheth he might hauehave to do with thornes and briars, which he would quicklie conſume with the fire of his indignation. But if any had rather ſay that the Prophet here taxeth the doubts which often troubles vsus by reaſon of our owne infidelitie, when we feele the anger of God to be kindled againſt vsus, as if he ſhould ſay, You much deceiue your ſelues in that you compare me to a thorne and a briar; that is to ſay, in attributing a cruell or froward diſpoſition of nature vntounto me: if any (I ſay) ſhall thus interpret it, I hinder him not to follow the ſame: and yet I ſuppoſe it to be beſides the Prophets meaning. Whereas others alſo thinke that God here puts vponupon him the perſon of one that is angrie, as if he ſhould ſay, I will no longer be ſo milde nor eaſie to be intreated as I hauehave been heretofore: this alſo ſeemes ſo conſtreined that it needs no further refutation. I grant, that as God is gratious and mercifull by nature, ſo nothing goes more againſt the ſame then roughnes and ſeueritie; as one that is conſtreined to borrow another nature (as it were) from others, when he would ſhew himſelfe angrie. But if the text be read as I hauehave firſt interpreted it, I doubt not but it will be ſufficient of it ſelfe to refute the reſt, to wit, that God takes vp a heauie complaint that he is not to fight rather with thornes, then againſt his vine, which he is therefore conſtreined to ſpare, becauſe it is his inheritance.

That which followes after, J will goe by ſteps thorow them, and burne them doth alſo confirme mine expoſition: for burning belongs to thornes and briars; all which the Lord would burne euen as if he made war againſt them: and therefore he ſhewes, that he will carrie himſelfe more moderately, becauſe hee hath to doe with his vine. Hence we gather, that if the Lord be not angry with vsus,If God refraine his anger towards vsus, it is not for our merits, but for his free election ſake. wee are not to attribute it to our owne merits or deſerts, but to his owne free election. For in ſaying, who would ſet him, he apparently ſhewes, that he hath iuſt cauſe to make war vponupon vsus, and vtterly to conſume vsus; were it not for the compaſſion he hath to his Church. And we ſhould alſo be like to thornes and vnbeleeuers, vnleſſe the Lord in his mercy, did vouchſafe to ſeparate vsus from amongſt them, leſt wee ſhould periſh with them. If any would ioyne theſe two words, in battell, with theſe words, who would ſet? the ſenſe alſo would not be amiſſe.

Verſ. 5. Or will he feele my ſtrength,*Or, let him make peace with me, let him make peace with me. that he may make peace with me, and be at one with me?

THe Hebrew particle is often diſiunctiue; and therefore this place is expounded as if it had been ſaid; Either let her feele my ſtrength, or let her make peace with me: that is to ſay, if ſhe make not peace with me, then ſhall ſhe feele my ſtrength, to her great loſſe. Others expound it a little otherwiſe; Who will feele my ſtrength? that is to ſay, who will repreſſe it? But I leaue this interpretation, becauſe it ſeemes too much conſtrained; contenting my ſelfe with that which is moſt receiued. The expoſitours thinke then that God threatens the Iewes, as one that aſſaies all meanes to bring them home into the right way: for God muſt worke vponupon vsus many waies, in reſpect wee are ſo accuſtomed to abuſe his patience and goodneſſe. And therefore he often tertifies, that hee will bring vponupon vsus the puniſhment of our ingratitude; which it ſeemes Iſaiah doth in this place: as if he ſhould ſay; If this people will not accept of my kindneſſe, and repent, and ſo make peace with mee, I aſſure them they ſhall feele the waight of my hand, which hitherunto I hauehave withholden from them. There may another apt ſenſe be alſo gathered hence, and yet ſomewhat differing from this. As if the Lord ſhould exhort the people to acknowledge his power, by which they might be brought to ſeeke peace with him: for whence proceedes that brutiſh confidence, that wee feare not the anger of God, but becauſe we reuerence not his power as we ought to doe?

Yet had I rather take it here by way of interrogation; which kind of reading we often times meete with all; as thus: Will hee feele my force that hee may make peace with me?Simile. as if a father being in ſome perplexitie and care for the good of his ſonne, ſhould take vp a ſorrowfull complaint on this manner; Will not this vntoward boy indure that I ſhould doe him good? I am at my wits end, I know not how to deale with him; he will abide no rough handling: and yet he abuſeth my lenitie. What ſhall I doe? Surely I will turne him out of doores, if I ſee no amendment: and then I thinke hee will feele how great the power of a father is, whereby I hauehave hitherto maintained him. For ſeeing he cannot beare kind vſage, I will try what ſeueritie will worke. Will hee not at length acknowledge what mine authoritie is ouer him, and ſeeke to bee at one with me?Our miſe…ies ariſe from the want of feeling of the Lords goodneſſe. Now wee ſhall the better vnderſtand this, if wee conſider that all our euils ariſe from the want of being touched with the feeling of Gods goodneſſe: for could it once come into our mindes how many benefits wee hauehave receiued from his hands, it would ſuffice to withdraw vsus from all our our bad courſes, and wee would forthwith ſeeke to bee reconciled vntounto him.

We may behold here then,Note how carfull the Lord is for our welfare. how carefull our heauenly Father is for our ſaluation, as one that would make vsus feele both his power and goodneſſe; that ſo perceiuing the worth of them both, we might partake in the fruits of both more and more. In a word, he would be as familiar with vsus, as with his children, if our owne wilfull malice did not hinder him. Seeing then we wil not indure that he ſhould deale graciouſly with vsus; muſt hee not needes manifeſt his power and greatneſſe, that we being humbled by the ſame, and touched to the quicke with his iudgements, we may with all meekeneſſe ſeeke vntounto him, and gladly ſue for pardon and fauour at his hands? now this is brought to paſſe when we conuert vntounto him without faining:Let vsus make our accounts that if we wil make peace with God, we muſt be at enmitie with Satan and ſinne. Note Gods willingneſſe to be at peace with vsus. for it cannot be that we ſhould finde fauour in his ſight, as long as wee pleaſe and flatter our ſelues in our vices. On the other ſide, if wee make peace with him, then muſt wee make full account to bee at enmitie with Satan and ſinne.

But the doubling of the words giues vsus moſt cleerely to perceiue, how deſirous the Lord is to be at one with vsus: for hee might hauehave ſaid in a word, that hee is willing to make peace with vsus, and readie to forgiue. When then he doubles it twice, Let him make peace with me, I ſay, let him make peace with mee: he therein expreſſeth with what a willing and readie mind, yea and with what feruent deſire hee haſtens to aboliſh all our iniquities.

Verſ. 6. Hereafter Iacob ſhall take roote, Iſrael ſhall flouriſh and grow, and the world ſhall be filled with fruit.

NOw hee ſhewes by the effects, what this louelove is whereof he ſpake in the former verſes. For the better vnderſtanding whereof, wee muſt conſider the eſtate of this ancient people which was Gods heritage: not by their deſerts, but by the benefit of the free adoption. The Lord had iuſt cauſe to bee angrie with them, ſo farre forth as to caſt them wholly out of his ſight, and to roote them cleane out. But hee refrained his anger,Verſ. 2, 3. becauſe hee had to doe with his vine and inheritance. For his onelyonly meaning was, that the people ſhould acknowledge their fault, and by that meanes returne into fauour with him. And this is the cauſe why hee addes this promiſe to the former, leſt the people ſhould deſpaire, by being ouermuch feared with this power of God, from which theſe rods and chaſtiſements were threatned to proceed.It is an eaſie matter to ſlip into deſpaire by the ſight of Gods iudgements, vnleſſe ſome hope of merciemercy be left vsus. For it is eaſie to ſlip into deſperation by the ſenſe of Gods iudgement, if there be not ſome hope left vsus of merciemercy.

Therefore he ſaith, that Iacob ſhall take roote againe: as if he ſhould ſay, I hauehave in deed waſted my Church, and brought her almoſt to nothing, yet ſhall ſhe recouer her firſt floriſhing estate, ſo as ſhe ſhall fill the whole world; for ſhe ſhall increaſe more and more after ſhe is recōciled vntounto me. Now this ſimilitude which is drawne from taking roote, is very elegant, becauſe we are as good as plucked vp by the rootes whileſt God is angrie with vsus, for then we are as good as dead and vtterlie cut off: but how ſoeuer the Lord afflicts his Church, yet he neuer ſuffers the rootes to die:God afflicts his Church, but he neuer ſuffers her roote to periſh. true it is they lie hid, but yet in time they ſhall reuiue and bring forth fruit.

Whereas he ſaith the world ſhall be filled with the fruit of theſe rootes; that was accompliſhed at the comming of Chriſt, who gathered and multiplied the people of God by his Goſpell:Epheſ. 2.14. Iſa. 2.3. for then Iſrael and the Gentiles were vnited into one bodie, and ſo the difference was taken away which was betweene them in former time. Now we are not ignorant that the Goſpell,Ioh. 4.22. and the whole fruit which it brought forth, proceeded firſt from the Iewes.

Verſ. 7. Hath he ſmitten him as he ſmote thoſe that ſmote him? or is he ſlaine according to the ſlaughter of thoſe that were ſlaine by him?

HE confirmes the former ſentence, to wit, that they might ſee ſure and euident ſignes of Gods louelove and goodnes euen in his chaſtiſements: for he is wont ſo to correct his people that whileſt he beates thē downe with his left hand, he ſuſteins them with his right. This verſe is diuerſlie expounded: ſome interpret it thus, HaueHave I ſmitten Iſrael, as his enemies hauehave ſmitten him? The Aſſyrians ſhewed them no merciemercy, but vexed them with all rigor, but I hauehave moderated my wrath, and hauehave not ſmitten them for their ruine: whereby I hauehave well ſhewed that I was not their enemie. And yet me thinks the other expoſition pleaſeth me better, which alſo is the moſt receiued, to wit, that a difference is here put betweene the faithfull and the wicked:God afflicts the elect and reprobate both alike in this life, but after a diuers maner. Rom. 9.22. for the Lord puniſheth them both indifferentlie; but yet after a diuers maner. For in puniſhing the reprobate he giues way to his anger, becauſe he meanes to root them out in regard they be veſſels of his wrath ordeined to deſtruction, as thoſe that hauehave no taſte nor feeling at all of his goodnes: but when he corrects his children, he moderates his anger, and aimes at a contrarie marke, for he thereby meanes to worke their amendment, and to draw them to himſelfe, that ſo in the end they may hauehave a better & a more permanent eſtate.

Queſt. But may ſome man ſay, Wherefore doth the Prophet vſe a relatiue here, ſaying, of him which ſmote him. Anſ. I anſwere, it is becauſe the Lord often vſeth the wicked as his inſtrumēts to correct his choſen, and that for their greater humbling. For no doubt it is a very great triall the Lord puts vsus vntounto, when he ſuffers vsus to be oppreſſed vnderunder the tyrannie of the wicked: for we doubt ſometimes as if he tooke part with them againſt vsus, or as if he hated vsus, and meant to diſappoint vsus of his ſuccor. For the preuenting of this doubt, he ſaith, It is true, that now and then he permits the wicked to afflict his people, and to worke their wills vponupon them for a time, but in the end they themſelues with their impietie ſhall be puniſhed much more ſharplie then they hauehave puniſhed the faithful. Notwithſtanding if any had rather follow the firſt expoſition, I leaue it to his choice, namely, that the Lord will not deale with vsus as with his enemies. Thēce came that ſentence,2. Sam. 24.14. It is better to fall into the hands of God, then into the hands of men: for the Lord can neuer forget his couenant; wherein he hath giuen his word to vſe his Church with all louing and fatherly affection.

Verſ. 8. In meaſure in the branches thereof wilt thou contend with it,*or, although he ſhal blow. when he bloweth with his rough wind in the day of the eaſt winde.

THis is the ſecond proofe of Gods merciemercy towards his elect; whom he iudgeth with the world,1. Cor. 11.32. leſt they ſhould be condemned with the world: for whileſt he ſmites them, he ſo moderates his blowes, that he ſtill hath an eye to their weaknes; ſo as he will neuer correct them beyond meaſure. As touching the word meaſure, all the expoſitors conclude that it ſignifies moderation: for otherwiſe wee were neuer able to beare Gods hand; but ſhould be ouerwhelmed forthwith: but he holds an euen hand, and is alſo faithfull, as S. Paul ſaith, and wil not ſuffer vsus to be tempted aboue that we are able to beare, 1. Cor. 10.13. And thus Ieremiah Iere. 10.24.deſires the Lord to correct him in iudgement, that is to ſay, in meaſure, that ſo the blowes might be proportionable to his infirmitie. But the expoſitors agree not in y^e interpretation of theſe words, in the branches: for ſome tranſlate, In ſetting one of them againſt another by ciuill warres: Others, that God will reuenge their wickedneſſes by that ſword which themſelues hauehave drawne out and put into his hand. But I paſſe by both theſe expoſitions, becauſe I can not approue of them: that interpretation which I take to be the moſt probable is theirs, who expoūd, In his buds, that is to ſay, In his plāts, ſignifying, that the Lord will not only curſe their goods, but their perſons alſo. For we know that Gods chaſtiſements are of diuers kinds: the lighteſt are thoſe whereby he depriues vsus of outward things, which are commonlie termed the goods of fortune.Goods of fortune. His meaning is then, that God will ſo chaſtiſe the faithfull, as he will not only touch them in their perſons, but he will alſo depriue them of ordinarie foode, to wit, of wheate, wine, oyle, and other like commodities which the earth brings forth: for the verb Shalach (wherof this word bud comes) ſignifies to bring forth, ſprout, or bud.

But I hauehave another expoſition which comes neerer the Prophets meaning; to wit, that God contends with his Church in her buds or branches: for albeit hee lops off the branches, and cuts downe the body of the tree alſo, yet he will not ſuffer his wrath to conſume the rootes and all: but the tree ſhall ſpring, becauſe there is alwaies ſome ſap in the rootes, which God will neuer ſuffer to die nor decay. And this fits well with the ſixt verſe, where hee promiſed that Iſrael ſhould take roote, and bring forth fruit. He expounds that then which hee ſpake before; to wit, in meaſure: that is to ſay; hee will not plucke it vp by the rootes: for the Lord will lop off that which appeares on the outſide of the tree; to wit, the branches and the leaues; but he will keepe the roote ſound. As for the reprobates, hee will vtterly ſtub them vp, and ſo mangle them to peeces, that they ſhall neuer ſprout more.

Whereas others hauehave tranſlated; He blew with his wind: I hauehave thought it better to ſay; Although he ſhall hauehave blowed: for he continues the ſimilitude in which hee alluded to the herbes and plants, which wither away when any ſharpe wind blowes vponupon them; yet it is but in the vpper parts, becauſe the roote lies alwaies warme in the earth. So, albeit the Lord comes violently vponupon the faithfull, and disfigures them ſo, that they ſeeme as good as brought to nothing, yet is hee wont to preſerue ſome ſappe and ſeede within them.

Whereas the Prophet names the east wind; he reſpects the ſituation of Iudea, becauſe that wind did much hurt there; as wee may ſee by many other places. Now we know that eueryevery Country hath his particular wind, which is noiſome vntounto it. As for example; ſome hauehave the the north-eaſt wind; ſome the ſouth wind: others the eaſt wind riſing vnderunder the Sunne, which is very hurtfull; for it makes the corne to ſhed, blaſts and ſpoiles al fruits; it ſhakes the trees, and leaues nothing almoſt in the fields y^t is good behind it. By this eaſt-wind then, ſome vnderſtand that which is towards the Sunne riſing, being exceeding noiſome to many Countries.

Verſ. 9. By this therefore ſhall the iniquitie of Iacob bee purged, and this is all the fruit, the taking away of his ſinne: when hee ſhall make all the ſtones of the Altar as chalke ſtones broken in peeces, that the groues and images may not ſtand vp.

HAuing ſpoken of the chaſtiſement of the people; he now begins in plainer words to ſhew, that the Lord wil ſo prouide for their ſaluation, by thoſe rods wherewith he corrected them, that they ſhall feele the fruit thereof. I grant he ſpake of this before, but now he expounds himſelfe more cleerely; to wit, that all the afflictions wherewith God humbled them,In what ſenſe it is ſaid that afflictions purge away ſinnes. Obiect. ſhould ſerue as medicines to purge their ſinnes, ſo as they ſhould recouer his former fauour.

But will ſome man ſay, are ſinnes purged by afflictions, by which God corrects vsus? If it bee ſo, then it followes that they are ſatiſfactions for ſinnes; as the Papiſts teach. For theſe two things depend one vponupon another; to wit, if God correct vsus for our ſinnes, that they may be done away; then if he ſends no affliction, it followes that there muſt be ſome ſatisfaction in ſtead of it. Anſ. But it is no hard matter to looſe this knot, if we note that the Prophet meddles not here with this queſtion; namely, whether wee merit remiſſion of ſinnes by workes, or whether afflictions bee ſatisfactions for our offences. For his purpoſe is plainely to teach, that corrections are remedies ſent of God, whereby hee cures our maladies,Corrections are Gods medicines by which he cures our maladies. in regard we are wont to abuſe his patience and long ſuffering. Needfull it is therefore that he ſhould force vsus to acknowledge our ſins, & to beare afflictiōs patiently: and thus afflictions are as purgations whereby our wicked luſts are conſumed,Pſal. 66.10.12. Pſal. 89.46. euen as if they had paſſed thorow the fire; which metaphor the Scripture is often wont to vſe. But they can no way become ſatisfactions: I grant men may bee prepared by them to repentance.

Thus hee teacheth then that the faithfull hauehave none occaſion at all to repine againſt the hand that ſmote them; but rather to acknowledge that God vſeth this as a meanes to procure their ſaluation; becauſe otherwiſe they would not be brought to taſte how good and gracious he is. If any deſire a ſhorter diſtinction, we ſay in a word, that chastiſements purge our ſinnes mediately, but not immediately, for they bring vsus to repentance; which in its order and place, leades vsus to the obtaining of the forgiueneſſe of ſinnes.

Now whereas we hauehave tranſlated, Behold, all the fruit ſhall be, &c. others read it in the genitiue; Of the taking away: but I hold it better to reade it in the nominatiue caſe, in which it is. The word all, is often taken for great, or abundant: hee meanes then that there ſhall come a plentifull harueſt as it were, by theſe afflictions. To be ſhort,Afflictions ought to be taken in good part, in regard of the fruit they bring with them. hee would hauehave this correction to be well taken, in regard of the profit which it brings with it; that the faithfull bearing of them patiently and quietly, might thereby be purged from their corruptions, and brought into the way of ſaluation.

But in the next place the Prophet expounds himſelfe yet more cleerly, where hee ſpeakes of the aboliſhing of ſuperstitions: for whileſt Iſrael was in proſperirie, they neuer thought of repentance: and truely it is giuen to men naturally to wax extreme proud and ſtubburne,Proſperitie begets pride in vsus naturally. when they inioy eaſe and pleaſure. He ſhewes then that God meant together with their chaſtiſement, to purge their ſins; becauſe they had ſoothed vp themſelues in their naughtineſſe before, whileſt the Lord heaped vp bleſſings vponupon them, and cauſed them to feele his goodneſſe and mercy: but now they ſhould change both their mind and their maners, acknowledging and confeſſing that they were iuſtlie puniſhed. Now the Prophet puts one kind here for all, to the end we ſhould comprehend the whole vnderunder this part: ſo as in a word he notes out the aboliſhing of all Idolatrie and ſuperſtition. For he mentions not the Altar which was conſecrated vntounto God, but that which themſelues had dedicated to their Idols. When the ſtones of it then ſhould be broken,If ſinne be put away when all Idolatrie is baniſhed: then whilſt Idolatrie remaineth ſinne muſt needs be imputed. the Idoles ouerthrowne, and daſht in pieces, ſo that no ſignes of Idolatrie at all were to be ſeene, euen at that very inſtant ſhould the ſinnes of the people be taken away.

Hence we learne that we can looke for no pardon from the Lord vnleſſe we forthwith repent vsus of our ſinnes: for whoſoeuer he be that flatters himſelfe in his filthines, he ſhall aſſuredlie pull downe the wrath of God vponupon his owne head, which he ceaſeth not to inflame againſt him. Our iniquitie then is taken away when we are touched with a true feeling of repentance. In the ſecond place obſerue, that albeit repentance be an inward affection of the heart, yet it ſtayes not there, but brings forth fruites to the view of men. For it is in vaine to make men beleeue we feare God, vnleſſe we cauſe our light ſo to ſhine before them by our outward works: for we can not ſeparate the roote frō the fruite. Thirdly we hauehave to note, that the Prophet mentions Idolatrie principallie in this place, becauſe it is the fountaine from whence all euils flowe. For whileſt Gods pure worſhip and ſincere religion floriſheth, you ſhall ſee the duties of charitie neceſſarilie to flow frō thence:The forſaking of God, the next way to tumble vsus headlong into the committing of all iniquities. but we no ſooner forſake God, but he forthwith lets vsus fall into all ſorts of vices. And this is the maine reaſon why he comprehends all kinds of wickedneſſes vnderunder the name of Idolatrie. Beſides, we ſee that he not only condemnes Images and Idols, but whatſoeuer the Iewes had inuented without the preſcript rule of the law: whence it followes, that all will-worſhip is reiected of GOD.God reiects not Idolatrie alone, but all will worſhip, all be it be grounded vponupon neuer ſo good intents. Where he addes in the end, that they ſhall no more ariſe or ſtand vp: he ſhewes how odious a thing Idolatrie is in Gods ſight, ſeeing he will hauehave the very memorie thereof to be quite aboliſhed, ſo as afterwards there ſhould no ſigne thereof be left at all. And yet the Prophet meant to expreſſe ſomewhat more, to wit, that our repentance ſhould be ſuch, as that we ought to perſeuere therein cōſtantlie vntounto the end. For we call not that true repentance when men are only moued vponupon ſome ſudden paſſion to renounce and aboliſh their ſuperſtitions, and then forthwith to ſuffer them to ſprout and increaſe againe, which yet we ſee comes often to paſſe in manie, who in the beginning ſeemed to be conſumed with zeale in an outward ſhew, and within a while hauehave growne key cold againe. But the Prophet here notes out ſuch a conſtant zeale,True repentance holds out to the end. that thoſe who hauehave once begun to forſake and renounce their abominations, hold out and perſeuere in a good courſe vntounto the end.

Verſ. 10. *Or, neuertheleſſe.Yet the defenced Citie ſhall be deſolate, and the habitation ſhall be forſaken, and left like a wildernes. There ſhall the Calfe feede, and there ſhall he lie,*Or, ſhall brouze vponupon the tops thereof. and conſume the branches thereof.

YEt.] Some take the Hebrue Coniunction Vau, for a particle of rendring the cauſe; and ſome, as if it ſignified Otherwiſe: therefore it will beare a double ſenſe. If we interpret it For, then the Prophet ſhould giuegive a reaſon of that which went before: but that is againſt the drift of the text; and beſides, it is vtterlie a verie abſurd expoſition. Thoſe who take it for Otherwiſe, hauehave the moſt likelihood: for this threat may well agree, If you repent not, looke to the iſſue; Your Citie which is ſo well fortified, ſhall be made like a wildernes. But yet me thinks this is too conſtreined a ſenſe. I had rather then expound it, Notwithſtanding, or neuertheleſſe: for the Prophet meant to ſay, that Ieruſalem and the reſt of the Cities of Iudea ſhould be deſtroyed: neither could Ieruſalem poſſiblie eſcape, albeit God meant to ſpare his people. This admonition was very requiſit, becauſe the faithfull might hauehave been diſcouraged in ſeeing this holie Citie ouerthrowne, and the Temple laid on heapes: but they knew by the former propheſies that God had meanes enow in ſtore to conſerue his Church, and the conſideration thereof vpheld them. The Prophet then goes about to preuent this temptation. And from hence learne, that we ought neuer to be out of heart howſoeuer we be brought to a great exigent; and that the Lord begins to handle vsus with all extremitie. Now albeit this threatning may well concerne all Iudea, yet I rather thinke that he ſpeakes here principallie of Ieruſalem, which was the Mother Citie of that countrie.

Whereas he addes that the Calfe ſhall feede there, it is a figuratiue maner of ſpeech much vſed among the Prophets as oft as they mention the deſtruction of a Citie: for they then forthwith ſhew that the place ſhall be made paſture ground. In which we hauehave to obſerue what ſhould moue the Lord to execute ſuch a iudgement as to put brute beaſts to feed in that place which the Iewes by their wickednes had prophaned. Surely he had adopted them to be his children, and therefore it was their duties to hauehave yeelded ſubiection to ſo louing a father: but in regard they had broken out into licentious behauiour againſt him, and had ſhaken off his yoke,The ſinnes of a nation may ſo farre prouoke the Lord, that where it was an habitation for men, it ſhall become an habitation for beaſts only. it was iuſt with the Lord as a puniſhment of their ingratitude, that the place of their dwelling ſhould now be inhabited by better inhabitants, taken from among brute beaſts, rather then men.

Whereas he ſaith the tops, it is to augment the deſcription of this waſte and deſolation: as if he ſhould ſay, There ſhal be ſuch plentie of graſſe, that the Calues ſhal only brouze vponupon the tendereſt parts thereof. The word Saiph ſignifies alſo a bow or branch: but becauſe they naturallie ſprout vp on high, I take it here for the top, or end. We may alſo affirme that the Prophet alludes to the faire ſhew which the Citie had, it being in times paſt beautified with faire and high buildings; but nothing ſhould be ſeene there (theſe houſes being throwne downe) but graſſe, and boughs of trees, wherewith the calues being plentifully fed, ſhould onelyonly for wantonnes, browze vponupon the tops thereof.

Verſ. 11. When*Or, his ha… ueſt ſhall dry. the boughes of it are dry, they ſhall be broken: the women*Or, ſhall come, and ſhall ſet, &c. come and ſet them on fire: for it is a people of none vnderstanding; therefore hee that made them ſhall hauehave no compaſſion of them; and he that formed them ſhall hauehave no mercy on them.

SOme thinke the Prophet hath reſpect to the ſimilitude of the vine, whereof hee ſpake in the beginning of this Chapter; and therefore they tranſlate, When the branches ſhall die. I grant that the word Keſirah, is ambiguous: but becauſe the ſimilitude of the harueſt agrees better; as alſo that the Hebrew word may be ſo expounded, therefore I had rather take it in this ſenſe. And yet I trāſlate not, When the harueſt ſhall be dried; but, Whē the harueſt ſhal dry. Now, To dry in this place ſignifies nothing elſe but to come to ripeneſſe; as if hee ſhould ſay, Before the crop be ripe it ſhall be cut downe: and ſo the Lord will depriue thee of that which thou thoughteſt thou hadſt ſure enough in thine hand. Where he ſaith, the women ſhall come; his meaning is, that God ſhall neede no ſtrong armie of men to finiſh this buſineſſe, but poore weake women ſhall ſuffice: and thus he amplifies the indignitie that ſhall bee offered them in this chaſtiſement. For he threatens that the calamitie ſhall be full of ſhame and reproach, in regard that it is a greater diſgrace to be praied vponupon and ſpoiled by the hands of ſillie women, who were neuer expert in feates of armes, then by men who are ſouldiers by profeſſion.

In the next place hee ſhewes the cauſe of this ſo great a calamitie: for at the firſt bluſh the Lord might ſeeme too ſeuere in ſuffering his choſen to be ſo miſerably vexed and ſcattered, without any ſuccour. Why ſo? Becauſe it is contrary to his louing and fatherly diſpoſition, to deale thus with his children. But our Prophet ſhewes, that God did not correct the Iewes ſo rigorouſly without good reaſon, for they were deſtitute of vnderstanding, & ſound iudgement.Prou. 1.7. Pſal. 111.10 It is not for nothing thē that he ſaith, ignorance was the cauſe of all their miſeries: for ſeeing true wiſdome conſiſts in the feare of God, doth not the holy Ghoſt iuſtly condemne all them to bee blind earthwormes, who deſpiſe God to walke after their owne inordinate luſts?

Ignorance excuſeth not.And yet ſuch a blindneſſe cannot excuſe nor free vsus from being guilty of malice: for they that offend God, doe it maliciouſly, notwithſtanding they bee hoodwincked, in reſpect of the violences of their luſts: ignorance and malice For ignorāce is for the moſt part ioyned with malice.then are ioyned together; yet ſo, that this ignorance proceedes from a corrupt deſire of the heart. Thence is it that the Hebrewes call all ſinnes generally by the name of ignorances: and thus Moſes ſaith, Oh that they were wiſe! Deut. 32.29. Now eueryevery one may eaſily bee drawne to ſubſcribe to this, by conſidering in himſelfe with what crooked affections he is carried away: for being once depriued of the light of holy doctrine, and destitute of vndestanding, the diuell ſets vsus going with ſuch a head ſtrongneſſe, that we neither feare Gods hand, nor make any account of his holy word. And that he may ſet vsus ouer bootes and all, as they ſay, in the next place hee ſtriues to take away from vsus all hope of pardon, which may be referred to the whole body of this people in general. For albeit that a remnāt were preſerued, yet the wrath of God ceaſed not for all that to be inflamed againſt the whole multitude in generall.

Whereas the Prophet calles God the maker and former of Iſrael; it is not meant as in reſpect of the creation of heauen and earth; but becauſe he made & formed Iſrael his Church anew, by the worke of regeneration:Eph. 2.10. in which ſenſe, Saint Paul ſaith, that we are the workemanſhip of God:Chap. 17.7. as wee alſo hauehave ſhewed in another place. Now the reaſon that moued Iſaiah to ſpeake thus, was to aggrauate and to amplifie the meaſure of their vnthankfulnes, to which they were growne: ſhewing that they were iuſtly puniſhed, becauſe they diſhonoured and diſreuerenced that God moſt ſhamefullie, who had both formed and preſerued them.

Verſ. 12. And*Or, yet notwithſtāding. in that day ſhall the Lord threſh from the chanell of the riuer, vntounto the riuer of Egypt: and yee ſhall bee gathered one by one, O children of Iſrael.

IN this place the Prophet mitigates the ſharpneſſe of the former ſentence: for it was an horrible iudgement of God vponupon this people, to be left deſtitute of all hope of fauour or mercy. The Hebrew particle Ʋau therefore, ſhould bee tranſlated as it was in the tenth verſe; Notwithſtanding, or, Neuertheleſſe it ſhall come to paſſe in that day. Alſo the Prophet vſeth a ſimilitude, wherein he compares the gathering of the Church to corne that is threſhed; which is afterwards ſeparated from the chaffe. But what might mooue him to vſe this ſimilitude? The poore captiues were ſo oppreſſed, that they appeared no otherwiſe, then as corne that is hidden and ſcattered vnderunder the chaffe. The Lord was faine to diuide that which was hidden vnderunder this confuſed heape then, as with a fan. This ſimilitude therfore of threſhing out the corne, doth very fitly reſemble this gathering.

By the chanell of the riuer, vntounto the riuer, hee meanes Euphrates and Nilus: for the people were driuen partly into Caldea or Aſſyria, and partly into Egypt: for many fled into Egypt, when the reſt were carried captiue into Babylon. Thus then he foretelles how the Lord wil gather his people from all quarters, not onelyonly from Caldea, and out of the whole

Not transcribed in the source: missing, 2 pages.

Verſ. 4. For his glorious beautie ſhall bee a fading flower, which is vponupon the head of the valley of them that bee fat, and as the hastie fruite afore ſummer, which while hee that looketh vponupon it while it is in his hand, hee eateth it.

It is not an eaſie matter to humble ſuch as are beſotted with the pleaſures of this life. Denys a tyrant of Sicilia.HEe almoſt repeates the verie ſame words which were in the firſt verſe: for it is not an eaſie matter to humble and terrifie thoſe that are beſotted with the pleaſures of this life, whoſe eyes are hoodwincked by reaſon of abundance and proſperitie. For Denys the ſecond, a tyrant of Sicilia, became ſo bewitched, that hee was ready to fall on his noſe euer and anon, becauſe hee was an exceſſiue eater and drinker at great banquets: and thus mens mindes are intoxicated, through ouer much pampering of themſelues with delicates, ſo as they both forget God and themſelues. The Prophet then repeates one and the ſame thing twice, to theſe that were ſo blockiſh and dull of hearing: to the end they might vnderſtand and beleeue that which otherwiſe would hauehave ſeemed incredible.

But hee yet adornes his ſpeech by another goodly ſimilitude, which is verie fitting for his purpoſe; for fruits that are hastilie ripe, are beſt eſteemed, in regard they come firſt, and giuegive ſome hope of a future increaſe; but they laſt not long, neither are they fit to keep. And beſides, they are fit for none but great bellied women, or for childrē; or elſe for youths, which being inordinate in their appetites, deuoure them by and by. Now he ſaith, that ſuch ſhall be the felicitie of the Iſraelites: as if hee ſhould ſay; Your proſperitie wherein you ſo much reioice, will not laſt very long, but will be eaten vp in an instant. Now looke what Iſaiah threatens to the kingdome of Iſrael, the ſame belongs alſo to all the world. For men by their ingratitude, are the cauſe that all the benefits which the Lord beſtowes vponupon them, cannot come to ripeneſſe. Why ſo? Becauſe wee abuſe and corrupt them by our naughtineſſe. Thence it is that we bring forth haſtie fruites of ſmall continuance, which otherwiſe might laſt to nouriſh vsus a long ſpace.

Verſ. 5. In that day ſhall the Lord of hostes be for a crowne of glory, and for a diadem of beautie vntounto the reſidue of his people.

HAuing ſpokē of the Kingdome of Iſrael; he comes now to ſpeake of the Tribe of Iudah, and ſhewes, that in the middeſt of this ſo fearefull a iudgement of God, hee will alwaies cauſe his mercy to be felt. So that howſoeuer the ten Tribes were gone and loſt; yet the Lord would reſerue a remnant which ſhould be conſecrated vntounto him, that therein the crowne and the diadem of his glory and magnificence might be found: that is to ſay,The Church ſhall neuer be ſo disfigured, but the Lord wil find a means to decke her with beautie and honour, Cant. 1.4. the Church ſhall neuer bee ſo mangled and disfigured, but that the Lord wil find a means to crowne and decke her with honour and glorie. And yet I extend not this prophecie indifferentlie to all the Iewes, but onelyonly to the elect, who were miraculouſly preſerued from death: for albeit he calles this one Tribe and an halfe but a remnant, in reſpect of the other ten Tribes; yet wee ſhall ſee hereafter, that he puts a difference betweene thoſe who were of the Tribe of Iudah onelyonly. Neither are wee to wonder that the Prophet ſpeakes thus diuerſly of one and the ſame people: for ſometimes he directs his ſpeech to the whole body as it was generally infected with vices; and another while he applies himſelfe to the faithfull in particular. It is certaine that hee rightly calles the Iewes a remnant of people, in regard of the ten Tribes which had reuolted from the pure ſeruice of God, and had ſeparated themſelues from the vnity of faith: but if we ſhall conſider them without compariſon, and ſhall view them as they were in themſelues, apart from the reſt, hee had iuſt cauſe to tax their wickedneſſe.

I am not ignorant that others are of a contrary iudgement; the reaſon is, becauſe he by and by ſpeakes of wine, verſ. 7. and ſo they thinke this ſentence ſhould bee ioyned with the beginning of the Chapter thus; It may be the Lord will ſpare the Iewes; but how is it poſſible he ſhould, ſeeing they are as bad as the reſt? Seeing then that they are guiltie of the ſame ſinne of vnthankfulneſſe, muſt they not needes ſhare with them in their puniſhment? But theſe expoſitours doe not aduiſedly conſider that the Prophet is about to ſet forth a teſtimonie of Gods ſingular fauour, in that hee did not cauſe his whole indignation to fall at once vponupon all the race of Abraham: but albeit hee ouerthrew the Kingdome of Iſrael, yet he gaue the Iewes reſpite to ſee whether they would repent or no. Now with the ſetting forth of Gods patience towards them, hee vnderunder hand amplifies the fault of this peoples ingratitude. For ſhould not they hauehave learned wiſdome by their brethrens harmes? yes; the calamitie of the Iſraelites ſhould ſurely hauehave awakened them, and drawn them to repen…nce. But they paſt it ouer lightly, and neuer tooke it to heart. Were they not vnworthy of ſo many benefits then, that would take no benefit thereby? Well, yet the Lord was pleaſed to conſerue his Church euen in the middeſt of them.

Now you ſee the cauſe why hee deliuered Iudah and the halfe Tribe of Beniamin, out of y^t calamitie in which he wrapped the Iſraelites. Moreouer, becauſe Iudah was a verie ſmall Tribe, and was therefore contemned of their brethren the Iſraelites, the Prophet affirmes that there is glory and riches enough in God, to ſupply all outward wants.Our true way vntounto happineſſe, is to place it wholly in God. By this place we are taught what is the true way vntounto ſaluation; euen to place our whole happineſſe in God himſelfe: for we no ſooner turne backe to the world, but wee gather flowers which fade and wither, yea and vaniſh away by and by. But alas this phrenſie reignes in euerie place more then it ſhould: for men will ſeeke to bee happie without God: that is to ſay, without happineſſe it ſelfe. Iſaiah alſo ſhewes, that no calamity, be it neuer ſo great, can any way let God to inrich and adorne his Church. For when all things ſhall ſeeme as good as deſperate, yet God liues ſtill to crowne his ſeruants with glory. It is to be noted alſo, that he promiſeth the Church ſhall bee beautified with a new hew, euen then when her multitude ſhall be diminiſhed; that by this meanes the faithfull might neuer be diſmaied in the moſt horrible waſte that may befall them.

Verſ. 6. And for a ſpirit of iudgement to him that ſitteth in iudgemēt, and for ſtrength vntounto them that turne away the battell in the gate.

THe Prophet ſhewes the cauſe why the Lord wil beautifie the remnant with new glorie. For hee propounds before them the eſtate of a right gouernment, vnderunder which a people is preſerued: which conſiſts in two things principally; that is to ſay, Counſell and ſtrength. By counſell and wiſdome, affaires ought to bee managed amongſt the ſubiects at home: force and munition are for the annoiance of the enemie abroad. Now for as much as Kingdoms and Commonwealths vphold and maintaine their eſtates by theſe two meanes, therefore God promiſeth the ſpirit of wiſdome and ſtrength vntounto his people.Wiſdome and ſtrength are the Lords, Iob 12.13. Pſal. 127.1. And therewithall teacheth them, that the gift of both theſe are in his owne hands, and that they are not to be ſought elſewhere: for neither can the Magiſtrates gouerne the Citie well, in giuing to eueryevery one his due: neither can the Captaines and Leaders repulſe the enemie, vnleſſe both be led and directed by the Lord.

Verſ. 7. But they hauehave erred becauſe of wine, and are out of the way by ſtrong drinke: the Prieſt and the Prophet hauehave erred by ſtrong drinke, they are ſwallowed vp with wine, they hauehave gone astray through ſtrong drinke; they faile in viſion; they ſtumble in iudgement.

HEe now directs his ſpeech vntounto the profane deſpiſers of God, who were Iewes onelyonly in name; and ſets forth their ingratitude to the full: for albeit they had ſo euident a teſtimonie of Gods wrath before their eyes, and ſaw their brethren ſeuerely chaſtiſed in their ſight; yea, albeit they had good experience of his merciemercy & patience towards them, yet could they not be brought into the right way, by this ſo fearefull an example of ſeueritie: neither could they be brought to anie amendment by ſo liuely a taſte of Gods goodneſſe in ſparing of them.

He ſpeakes here of wine and ſtrong drinke, by way of ſimilitude: for I vnderſtand not this place of the common ſinne of drunkenneſſe, againſt which he ſpake in the firſt verſe; but I rather thinke hee meanes they were become like vntounto drunkerds, in regard they were depriued of common ſenſe and vnderſtanding. If the word As, therefore be ſupplied to wine and ſtrong drinke, then the ſenſe will be the more plaine and euident. I deny not but men wax worſe then beaſts, by the exceſſe of taking in meates and drinkes: nay, queſtionleſſe their exceſſe therein had ſore dazeled the ſpirits of the Iewes: but if we conſider well of the whole courſe of the text, it will bee eaſie to ſee, that he condemnes their iniquitie vnderunder a ſimilitude.

Where hee addes, the Prieſt and the Prophet; he continues the amplification of their ſinne whereof wee ſpake before: ſo that the common people were not onelyonly drunke, but euen the Priests themſelues, who ſhould hauehave been lights to hauehave giuen direction vntounto others: for they are compared to the ſalt of the earth, as Chriſt teacheth: now if they grow vnſauorie and graceleſſe, what ſhall become of the multitude? if the eye be darke, what ſhall become of the parts of the whole body? Mat. 5. 13. and 6.23.

But the worſt of all was, that they erred not onelyonly in open wickedneſſes, but in viſion and iudgement alſo: whence we may gather; that the ſtate of the Iews was very deſperate. And here hauehave we a faire looking glaſſe, wherein we may take a thorow view of our ſelues. Is it not ſtrange, that after ſo many miſeries and afflictions, which God hath vſed to purge out our corruptions, that the Church ſhould yet notwithſtanding be ſo impure? But ſuch is our frowardneſſe, that wee kicke againſt the prickes: ſo that howſoeuer the Lord indeuors by all meanes to correct our vices, yet we not onelyonly fruſtrate the ſame by our rebellions, but daily gather new defilements to the former, wherewith we were ſpotted before. It is no meruaile then if men now adaies are ſo hardened and wax worſe and worſe, notwithſtanding the Church hath been ſo manie waies humbled: for Iſaiah affirmes, that the people in olde time did the like.

Now whereas the Lord ouercame ſo great and execrable a villanie, by his ſoueraigne bountie, and did ſtill preſerue his Church; we muſt needes acknowledge that this came to paſſe by his ſecret purpoſe, far beſides the expectation of any: for he ſhall preuaile but little with vsus, if he onelyonly vſe ordinarie and common remedies.

From this place alſo it appeeres how ſottiſh & childiſh the Papiſts are in their brags,The ſottiſhneſſe of the Papiſts aſſertion, The Church cannot erre, diſcouered. who hauehave euer in their mouthes the Church, the Church: & vnderunder the title of their Prieſts, Biſhops, Prelates, & their authoritie, reſiſt the open and manifeſt Scriptures: as if, forſooth, theſe holy orders could neuer erre. Indeede they would make vsus beleeue, that they hauehave the holy Ghoſt ſhut vp in their braine, as if they were the body repreſētatiue of y^e whole Church which is neuer forſaken of God. But here we ſee what Iſaiah ſaith of the Prophets and Priests of his time, whoſe calling was far more excellent then was the calling of anie (of their ſhauelings.) Doubtleſſe if euer there were a true Church of God, it was amongſt the Iewes: and the calling of the Priests of that time was approued of by his word, for which theſe hauehave not ſo much as a ſyllable. And yet he ſhewes that euen they were no only corrupted in maners, but erred alſo in viſion and in iudgement: and not only that, but the Prophets alſo, whom God raiſed vp extraordinarilie to be helps vntounto the Prieſts in regard of their negligence: euen theſe became blinde in their reuelations, and in that holy miniſtrie of teaching and inſtructing the people. What is more vaine then, then vnderunder the pretext of a titularie office to exempt themſelues from erring, when as yet in the meane while they hauehave not only forſaken the Lord and all true religion, but hauehave alſo troden vnderunder foot all honeſtie, and yet are not aſhamed to defend their tyrannie by all the meanes they can?

Verſ. 8. For all their tables are full of filthie vomiting: no place is cleane.

HE goes on with the ſimilitude, and repreſents out vntounto vsus as in a glaſſe the manners of ſuch as are giuen to gluttonie: for hauing once caſt off all humanitie, they not only become like brute beaſts, but plunge themſelues into all filthines. Doubtleſſe it is an odious and vile ſpectacle, to ſee tables beſtrawed with vomitings: and therefore Iſaiah vnderunder this figure ſhewes, that the whole liues of theſe people were very noyſome and vnſauorie. Yea we may ſafely coniecture that the Prophet in a word meant to ſay, That things were whollie corrupted and prophaned amongſt the Iewes; ſo that if any one approched but neere to their tables, he ſhould find nothing but drunkennes, and filthie vomiting: that is to ſay, he that ſhould obſerue their cariage, ſhould ſee no part thereof free from loathſome vices and impieties. And as for the doctrine, which of all other was the moſt pretious, truly that was ſo corrupt, that it ſtanke no leſſe then if it had beene defiled with ſpewings and excrements. Now it is not my purpoſe to ſoare aloft into allegories heere, as ſome doe.

Verſ. 9. Whom ſhall he teach knowledge? And whom ſhall he make to vnderstand the things that he heareth? Them that are weaned from the milke, and drawne from the breasts.

THe Prophet in this place with great aſtoniſhment ſhewes, that the peoples diſeaſe is growne incurable, and that God had no more fit medicines left in ſtore to heale them, in regard he had but loſt all the labor and coſt which he had ſpent to recouer them. Truely, behold heere the moſt ſoueraigne remedie that God can vſe, when he ſeekes to call ſuch as are gone aſtray out of the right way, neuer ceaſing to call vponupon them that erre, to that purpoſe: but when this takes none effect; what hope is left of their recouerie, that refuſe to be ordered by thoſe meanes that ſhould do them good? He complaines then that God is driuen to his ſhifts (as it were) in regard the people were become ſo ſenſeleſſe that they would not endure he ſhould cure them: and therefore he compares the Iewes to little children lately wained, or to ſuch as begin to prattle, vponupon whom a man ſhould loſe his labor that ſhould endeuor to teach them any thing.

S. Peter for good cauſe exhorts the faithfull to draw neere, and as newborne babes to ſuck in the ſincere milke of the word, that they might grow thereby: 1. Pet. 2.2. for a man will neuer ſhew himſelfe teachable vnleſſe he puts off that rebellion which all of vsus hauehave brought with vsus from our mothers wombs. But the Prophet here condemnes another kind of Childhood, to wit, when men be ſo beſotted in their vices that they meditate no more in the heauenlie doctrine then if they were become ſtarke idiots. And therefore ſome fondlie ioine this verſe and that place of S. Peter together: for they make the Prophet ſpeake as if the Lord ſhould be brought in ſeeking ſuch diſciples as were emptied of all pride; and were become like children lately weaned. But he rather complaines that his doctrine was publiſhed in vaine, being propounded as a matter of wonderment to fooles and vnwiſe, who yet are not children in malice, but in vnderſtanding, as S. Paul ſaith 1. Cor. 14.20. It will alſo appeere by that which followes in the text, that howſoeuer they could not comprehend his doctrine, yet that God was not to be accuſed of ouer great ſeueritie if he reiected them; and would no longer loſe time in ſpeaking as to deafe eares.

Verſ. 10. For precept muſt be vponupon precept, precept vponupon precept, line vntounto line, line vntounto line, there a little, and there a little.

THis verſe ſufficientlie manifeſts that the Lord complaines as one that had loſt all his labour, in teaching a people obſtinate and vnteachable.Simile. For the caſe was all one as if a man ſhould take vponupon him to inſtruct little children, to whom he muſt repeate the letters ouer and ouer, who yet immediatlie forget what was taught them. For although the Maſter ſhould ſpend a whole day in teaching them a letter, yet the next day he muſt begin his labour afreſh, and ſo the next to that likewiſe, and yet he ſhall gaine nothing by it, albeit he beſtowes all the paines and skil he hath. Thoſe who change the Prophets words here, that they might not offend the eares of the readers, do by an affected phraſe of ſpeech corrupt the ſenſe, and cauſe his words to loſe that grace which otherwiſe is in them: for in repeating the ſame words, hee meant to ſignifie a variable and continuall repetition, which we know is very troubleſome. For it is a ſimilitude drawne (as we hauehave ſaid) from little children, whoſe memories the Maſter dares not charge with any great matter, becauſe they are vncapable of it, but is faine to diſtill the firſt principles into them as it were drop by drop. And for that cauſe he repeates the ſame thing once, twice, yea, many times, and is ſtill refreſhing their memories with their old leſſon. In a word, ſuch ſchollers muſt be alwaies fed with milke, vntill they bee growne to more maturitie and ripenes of iudgement.

The Prophet in like manner ſomewhat after a quipping manner of ſpeech, vſeth theſe words; heere a little, and there a little. Thoſe interpret it ill, as I thinke, who reade the word a little, line: as if the Prophet had had reſpect to a building that goes vp ſlowlie, and is raiſed an end by lines, now a little, and then alittle. For this had been an improper ſimilitude, and too farre fetched, ſeeing he ſpeakes heere of childrens firſt rudiments. I confeſſe indeed that the ſame Hebrew word is vſed in the 18. Chapter, where I hauehave trāſlated, From all parts, or, Line after line, and ſo in manie other places: but the circumſtance of this text requires another ſenſe, as alſo in Pſal. 19.4. Vnleſſe the word line, or meaſuring inſtrument ſhould agree better there: yet I denie not but vnderunder a figure it may well be taken for inſtruction, or rule. For in as much as the rule or plummet which they vſe in buildings is called by the ſame name, as we ſhall afterward ſee in this Chapter, it is no maruell if it be referred to other rules.

Verſ. 11. For with a ſtammering tongue, and with a ſtrāge language ſhall he ſpeake vntounto this people.

WHereas ſome ſupply, that it is as if one ſpake, it is ſuperfluous. I referre this to God then, who, as the Prophet ſaith, ſpake in a ſtrange language to this barbarous people. This reprehenſion ought therefore to hauehave pierced them to the heart, in regard that by their owne default they made him to ſlut and ſtammer, who yet giues ſpeech vntounto all. He threatens them not, but rather accuſeth them of blockiſhnes, in that they made the heauenlie doctrine to become nothing elſe but a confuſed ſound vntounto them, ſo as they receiued no benefit by it, becauſe they wittinglie ſtopped their eares againſt it. The Prophet therefore compares their follie to a thing againſt nature, in that they would not heare the voice of the Lord.

Verſ. 12. VntoUnto whom he ſaid, This is the reſt: giuegive reſt to him that is wearie: and this is the refreſhing, but they would not heare.

SOme expoūd this ſentence in many words thus, If anie ſay vntounto them, This is the reſt, they will not heare: but this is of no force, neither doth it make that coherēce which it ſhould. The Prophet rather ſhewes why God became a barbarian (as it were) to the Iewes: to wit, becauſe they wanted eares to heare him; ſo that in effect he ſpake as vntounto them that were deafe, for they would not learne what this reſt meant. But this deafnes proceeded from rebellion; for they preſumptuouſlie reiected all wholeſome doctrine with a ſetled malice. It was a frowardneſſe doubly inexcuſable then, to reiect that reſt which was offred them, which all men alſo naturally deſire. They were too farre gone alreadie in impietie to ſtop their eares when God ſpake: but their ingratitude was much more inſupportable to deſpiſe ſo deſireable a benefit with ſuch an high hand. The Prophet ſhewes them therefore what fruite they might hauehave reaped from the obedience of faith, of which they depriued themſelues by their owne obſtinacie. He blames their blindnes and ignorance then, becauſe all this proceeded from their rebellion: in that they maliciouſly ſhut their eies againſt the cleere light, which ſhined vntounto them from heauen, and loued rather to grope in darknes then to walke in the light.

Hence we gather, that the vnbeleeuers doe willingly plunge themſelues into a miſerable vnquietnes of mind as ſoone as God tenders his word vntounto them:What an ineſtimable benefit Gods word brings, if our owne infidelitie depriued vsus not of it. for he allures all men to partake in this bleſſed reſt. He ſhewes vsus alſo the marke, vntounto which if we leuell the whole courſe of our liues, true felicitie attends vsus; ſo as hauing once heard the heauenlie doctrine, no man can run aſtray, vnleſſe he will doe it wittingly. Oh how amiable then ought this good word of God to be in our eyes, ſeeing it brings vsus ſo ineſtimable a benefit with it, when with reſt and peace of conſcience we may poſſeſſe ſo perfect a bleſſednes!All men naturallie deſire reſt, yet few take the right way to enioy it. All will in words affirme boldly, that nothing is better then to dwell in a place of reſt: and yet where is he that makes account of it when it is offred him? Nay, all in a maner ſhun it, as if men had agreed with a common conſent to liue in miſerable perplexitie, and continuall trembling of heart. In the meane while, none is to murmure and ſay, that he ſinnes ignorantlie: for what is more cleere and manifeſt then the doctrine of God? all excuſes of men therefore are but in vaine. In a word, what is more abſurd, then to lay the fault vponupon God, as if he taught men either obſcurely, or confuſedly? Now as God here teſtifies that hee ſhewes vntounto men by his word the way how to come to an aſſured reſt: ſo on the other ſide hee certifies the vnbeleeuers, that the continuall broiles which are within them, are the iuſt recompences of their wickedneſſe.

Where it followes, GiueGive reſt to him that is wearie, ſome expound it, as if God required works of charitie, if ſo be we will find fauour in his ſight: and theſe workes are here comprehended vnderunder a part for the whole. But as I thinke the Prophet meant another thing: he rather ſhewes what reſt it is which God affords vsus for the releeuing of our infirmitie:We are conuinced of great ingratitude, if our owne neceſſities can not quicken vsus vp to ſeeke the remedies which God freely offers vsus. and certainly we are conuinced of ouer great ingratitude, if neceſſitie, which of it ſelfe is a ſharpe ſpurre, cannot for all that quicken vsus forward to ſeeke this remedy. This ſentence of the Prophet tends almoſt to the ſame end that the words of Chriſt do, Math. 11.28. Come vntounto me all ye that trauell and are heauie laden, and I will eaſe you. So that Iſaiah ſets the choice of two things heere before the Iewes, to wit, whether they had rather be comforted and refreſhed; or to fall vnderunder the burthen, and ſo be ouerwhelmed. Wherein hee confirmes that which I touched erewhile; to wit, that God exhorts not thoſe that hauehave neede of reſt, to come vntounto him in vaine; as he ſaith, Chap. 45.19. I aue not ſaid in vaine to the houſe of Iacob, Seeke yee me. Are wee taught by this word then? Surely if the fault be not in our ſelues, we may ſafely reſt in the doctrine which he ſets before vsus. For it is not his cuſtome to feede vsus with vaine hopes, though men are often wont by fond conceits, to throw themſelues into many griefes and vexations.

Moreouer, in that he ſhewes that this reſt is prepared for thoſe that are wearie and groane vnderunder the burthen: we are taught, therein at the leaſt, to hauehave our recourſe vntounto the word of God,It is the property of Gods word to b ing aſſured reſt to our ſoules. See Ier. 6.16. to the end wee may obtaine reſt. By which wee may be aſſured, and that by good experience, that it is the propertie of this word, to quiet our boiling paſſions, and to appeaſe our diſtracted and amaſed conſciences. Whoſoeuer hee be then that wanders in ſeeking reſt out of the bounds of this word, ſhall alwaies be vexed, and ſhall ſurely tremble in continuall feares: and good reaſon, for they will bee wiſe and happie without God. This, as we ſee, befals the Papiſts, who hauing ſcorned this peace, are therefore toſſed to and fro all their life time with horrible anxietie. For Satan turnes end windes them, that they are euer vexed with terrible aſtoniſhments, and yet can neuer find anie place of reſt.

Verſ. 13. Therefore ſhall the word of the Lord be vntounto them precept vponupon precept, precept vponupon precept, line vponupon line, line vntounto line, there a little, & there a little, that they may goe and fall backward, and bee broken, and bee ſnared, and bee taken.

ALbeit the Prophet repeates the ſame ſpeech with the former, yet y^e ſenſe doth a little alter: for now he denounceth the puniſhment of this ſo wilful a deafeneſſe whereof he ſpake. The iudgement is, that God ſhall ſo dazle their wits, that they ſhal not only reap no fruite at all of the doctrine of ſaluation, but an emptie and vnprofitable ſound. In a word, from the former verſes he concludes, that ſeeing the word of God had in no ſort profited the Iewes; that their vnthankfulnes ſhould now be puniſhed.Note that God may continue his word in a nation, & in the meane while depriue them of the benefit thereof. Not that Gods word ſhould bee cleane taken from them; but in wanting vnderſtanding and a right iudgement, they ſhould groape for the way at noone day, and ſhould not finde it. And thus God blindes the eies, and hardens the hearts of the reprobates more and more, when they are waxen incorrigible.

Saint Paul alleadgeth this place when hee reprehends the fooliſh conceit of th… Corinthians, who were ſo poſſeſſed with pride, that they admired none but ſuch as ſpake vntounto them in ſtrange languages, 1. Cor. 14.21. It being an vſuall thing with the common people, to wonder at ſtrange & vnwonted things. But this place of Paul is ill vnderſtood, by reaſon they hauehave not well pondered the Prophets words; which the Apoſtle very fitly applies to his purpoſe. For he declares how the Corinthians were caried away with a fooliſh and vnbridled ambition, vnreaſonably affecting things altogether vnprofitable; and thus were become children, not in malice, but in iudgement and vnderstanding. By meanes whereof, they pulled the curſe of God wittingly vponupon themſelues; wherewith the Prophet had threatned the Iewes in this place. And ſo it came to paſſe, that the word of God was vntounto them precept vponupon precept, receiuing no more fruit by it, then if one had told them a long tale in a language they vnderſtood not. Men are growne exceeding fond therefore, when they begin to throw themſelues by a vaine affection into wilfull blindneſſe and benummedneſſe of ſpirit; with which plague the Lord here threatens the obſtinate & rebellious. Saint Paul then expounds and cleeres this ſentence of the Prophet verie well; ſhewing, that ſuch as abuſe the doctrine of ſaluation, are vnworthy to profit any thing at all by it.

We had almoſt the like place to this in the eight Chapter,Chap. 8.16. Chap. 29.9, 10. where our Prophet compared his doctrine to letters ſealed vp: and anon he will liken it to a cloſed booke. This falles out when the Lord depriues men of the light of his ſpirit, and of ſound iudgement for their vnthankfulneſſe ſake; that ſeeing, they might not ſee; and hearing, they might not heare at all: whereby hee puniſheth them moſt iuſtly. We ought to obſerue this well, for wee often take our ſelues to be great proficients, and to be exceeding happie that we hauehave the word of God amongſt vsus: but what profit get we by it, vnleſſe our vnderſtandings be fitted to cō ceiue it, and our hearts framed to be directed by it? For wanting this,We are in worſe caſe in inioying the word, then if we were vtterly bereaued of it, vnleſſe we yeeld obedience therunto. wee are more accurſed, then if we had not the word at all. And therefore wee ſtand in neede of a twofold grace: Firſt, that God would inlighten vsus by his word: ſecondly, that hee would open our eyes, and diſpoſe our affections to imbrace the obedience of it. Otherwiſe, the light of the Goſpell ſhall ſtand vsus in no more ſtead, then the light of the Sun doth to the eyes of him that is ſtarke blind.

By this chaſtiſement then we are admoniſhed,Let vsus beware how wee abuſe Gods word. not to abuſe the word of God by our prophaneneſſe; but to vſe it to that end for which he hath ordained it.

In the end of the verſe he ſhewes, what ruine is like to fall vponupon thoſe that profit not by this cleere light of the word, euen to bee left without a guide, and to ſtumble and fall; becauſe they are departed out of the right way. But he telles them their falles ſhall not be eaſie, for they ſhall be broken.

By the word ſnared, hee vſeth an other ſimilitude; to wit, that ſnares are prepared for vnbeleeuers, wherein they ſhall be hampered and led to deſtruction. Wee hauehave had the like ſpeech in the eight Chapter,Chap. 8.16. and almoſt expreſſed in the very ſame words: for there the Prophet handles the ſame doctrine, as touching the blinding of the people, who by the hardneſſe of their hearts, had prouoked God to anger. Now his purpoſe is here to ſhew, that ſuch who take the bridle in their teeth, and will needes turne their backs and be gone from the direction of the word, are verie neere to a ruinous downefall. For they ſhall either meete with ſtumbling blockes, againſt which they ſhall daſh themſelues in peeces, or with nets, in which they ſhall be ſnared and taken. In a word, they ſhall no way eſcape; for a miſchiefe watcheth for them at euerie turning, who will not walke in the paths which God ſhewes them; for either they ſhall fall and bee broken before all men; or themſelues by priuie wiles, ſhall intrap their owne feete in the ſnare.

Verſ. 14. Wherefore heare the word of the Lord yee ſcornefull men, that rule this people which is at Ieruſalem.

HEe (further) amplifies that ſharpe reprehenſion which he vſed before, and withall, addes a conſolation to reuiue the hearts of the faithfull. For as on the one ſide hee threatens the wicked with deſtruction; ſo yet on the other ſide he leaues matter of conſolation for the faithfull, aſſuring thē that their ſaluation is deere and pretious to God. Now by the word mockers, hee meanes thoſe that were wittie and malicious, who by their wilie deuices, thought to eſcape the iudgements of God: for the verbe Luts, from whence this word mockers is deriued, ſignifies to cauill and to mocke. Now he ſpeakes not here to common perſons; but to the Princes and Magiſtrates, who thought themſelues wiſer and more prudent then thoſe that were vnderunder their gouernment. But they imployed this dexteritie of wit, in deuiſing how they might play mocke holy day with God. It is not for nought thē that the Prophet doth tauntingly accuſe them, in calling them ſcorners. As if hee ſhould ſay, You thinke you hauehave ſuch deepe deuices in your heads, that you can circumuent the Lord; but he will not take it at your hands.

Surely the greateſt conflicts which the Prophets had, were againſt the rulers of the people: for howſoeuer all eſtates were horribly corrupted, yet they being ſwollen with a falſe conceit of their owne wiſdome, were the moſt obſtinate and vntractable of all others. This is to be ſeene at all times almoſt: for albeit the common people be caried away with a violent brutiſhneſſe, yet doe they not ouerflow into ſuch impietie as the great ones, Courtiers, & ſuch other ſubtile heads do, who thinke to goe beyond all men in fineneſſe of wit. The Miniſters of Gods word then had need to arme themſelues (with the ſword of the Spirit) principally againſt ſuch ſubtile enemies: for there are none ſo dāgerous, that not onelyonly hurt themſelues, but leade others alſo by their example, to become ſcoffers and deſpiſers. And for the moſt part, they dazle the eyes of the meaner ſort, by means of their authoritie and great titles.

Is it not a fearefull and prodigious thing, thinke you, whē the gouernors of the church are not onelyonly blind, but alſo labour to put out the eyes of others, and imbolden them to deſpiſe God, to contemne his holy word, and to rent it in peeces with their ieſts? yea, when they imploy the vttermoſt of their wits and skill to ouerthrow true religion. But we ought to bend our forces againſt ſuch kinde of men, and that according to the Prophets example in this place, and not to be outfaced in this fight, whatſoeuer they can ſay or doe vntounto vsus. And himſelfe ſhewes how ſuch ſcorners ſhould be vſed: that is, not much to trouble our heads in deuiſing how to inſtruct them, (for teaching wil doe them little good) but wee ought to rebuke them ſharply, and to terrifie them with Gods iudgements. The greatneſſe of the offence is augmented in regard ſuch had place in Gods ſanctuarie, and thereby infected his choſen people with their vile behauiour.

Verſ. 15. But yee hauehave ſaid; We hauehave made a couenant with death, and with hell are wee at agreement: though a ſcourge runne ouer, and paſſe thorow, it ſhall not come at vsus: for we hauehave made falſhood our refuge, and vnderunder vanity are we hid.

HEre the Prophet addes the reaſon wherefore he called them mockers; namely, becauſe they had caſt off all feare of God. And hee ſhewes how they made themſelues beleeue, that (of all men) they ſhould neuer be puniſhed for their tranſgreſſions, ſo as they grew the more braſen faced. And as if this had been a ſufficient warrant for them, they gaue themſelues the more freely to doe euill, and without any feare, purſued whatſoeuer their luſts led them vntounto. And this is it that he meanes by their couenant with hell and with death: for they audaciouſly ſcorned all the threatnings and plagues of God; becauſe they tooke themſelues to be out of his gunſhot.

By the word Kozeh, he ſignifies that which he ſaid touching the word Berith, which ſignifies a couenant: for he repeates one thing twice. This word Kozeh, which ſignifies viſion, is as much as wee vſe to ſay, To vnderſtand: and it ſeemes there is a ſecret oppoſition in this place betweene the viſions of the Prophets, and thoſe cunning deuices which theſe wilie ellowes delighted in. But yet in the meane while it is certaine, that theſe fine heads neuer came ſo far as to brag thus, and to vtter ſuch words indeed; for that had been too ridiculous, and little children might hauehave laughed at them. Moreouer, they alwaies ſtudied doubtleſſe how to get themſelues all the credit they could among the people, albeit they deſpiſed God, & reiected al holeſome admonitiōs; they would not be ſo groſſe then to confeſſe that they made falſhood their refuge. But the Prophet obſerued their affections and outward practiſe, and not their faire ſhewes: and conſidered what was in their hearts by their deeds, & not by their words. Now becauſe men are wont to pleaſe themſelues in their vices, and with braſen faces, in deſpiſing Gods threatnings, it proues by their practiſe that they hauehave made a couenant with death, which they nothing feare though God terrifie them with it: therefore the Prophet in generall reproues this carnall confidence, which makes men forget the remembrance of God and his iudgements, whereby they wittinglie deceiue themſelues as if they were able to eſcape his hands.

But eſpeciallie he cloſeth with theſe LucianiſtsLucianiſts. and mock-Gods, who thinke they are in nothing ſo wiſe as in deriding of God: and the more they would couer their villanie, the louder y^e Prophet cries out with open mouth againſt them; as if (out of ſome darke corner) he ſhould draw all their deepe and deſperat thoughts into the light. After this ſort I pray you behold the wit, the cunning, and ſubtletie of theſe wiſe men of the world, who being inuironed with miſeries and ruine on eueryevery ſide, do yet thinke themſelues hidden in ſafetie. Are they not well worthie therefore to ſeeke their ſaluation in lies, ſeeing they deſpiſe the ſaluation of God which themſelues ſcorne and deride? Indeed they couer their practiſes with cunning deceits, and vnderunder goodly pretexts, and in the meane while take them for nothing leſſe then lies: but (whatſoeuer they imagin) the Prophet hits the naile on the head (as we ſay) and calles them by their names.

A double Simile.As touching this clauſe of a ſcourge running ouer, the Prophet vnderunder thoſe words comprehends two ſimilitudes. For firſt he compares the afflictions and calamities wherewith God chaſtiſeth the wickedneſſes of the world to a ſcourge: and then reſembles the ſame to a deluge, in regard of the violence and vehemencie therof. Now theſe ſcoffers thought themſelues cock-ſure in regard of being hurt by any ſuch tempeſts, how ſharp or furious ſoeuer they were, and made full account to eſcape; albeit they ouerranne the whole land: prouided y^t they were fortified with falſhood and with vanitie before hand. They could not but ſee what iudgements and calamities men are ſubiect vntounto: but becauſe they beheld not Gods hand in them, nor conſidered his prouidence, but imputed whatſoeuer fell out to blind fortune, therefore they ſought remedies and leaning-ſtocks whereby they might ſecure themſelues, and keepe back theſe ſcourges farre off from them.

Verſ. 16. Therefore thus ſaith the Lord God, Behold, I will lay in Zion a ſtone, a tried ſtone, a pretious corner ſtone, a ſure foundation. He that beleeueth ſhall not make haſt.

NOw Iſaiah comforts the faithfull, and threatens the wicked with their iuſt and deſerued perdition. Firſt, he ſets downe the conſolation which concerned the faithfull, who were then in ſtead of a May-game to theſe Gallants. For we ſee how the wicked are not aſhamed at this day to deride our ſimplicitie, holding vsus no better then idiots, that in the middeſt of ſo many troubles and bitter perſecutions wee ſtill hope notwithſtanding, that God will turne all to the beſt for vsus. The Prophet ſoares vp and relieues the hearts of y^e good with this conſolation then againſt the inſolencie of the reprobate, to the end they might goe on cheerefullie and boldlie, contemning all their flouts & mocks, and might alſo be aſſured that their hope ſhould not be in vaine. The word demonſtratiue Behold, is put heere for the greater aſſurance of the matter; as if he ſhould ſay, Albeit the vnbeleeuers make no reckning of my words, nor giuegive any credit vntounto them, yet will I be as good as my promiſe for all that. The pronoune I, is alſo of great weight, for the further confirmation of the propheſie. Now for the words, firſt Bochan is put by way of an epithite with the word ſtone, and ſignifies, Of proofe; and may be taken as well in the actiue ſignification, as in the paſſiue, or for a ſtone vponupon which the whole building is to be framed and ordered as to his rule: of for a tried ſtone. But the firſt expoſition ſeemes to agree beſt, and the proprietie of the Hebrew tongue requires that we interpret it rather in the actiue ſignification. He calles it a tried ſtone then, in regard of his effect, becauſe the whole building was to be ſquared and fitted vponupon this ſtone, otherwiſe of neceſſitie the whole houſe muſt ſinke.

The word corner which he addes to it, ſignifies, that it beares vp all the weight of the building; and by this title (which is alſo giuen him in Pſal. 118.22.) his power and vertue is recommended vntounto vsus. Laſtly, he calles it a foundation, or (if we may ſo ſpeake) a foundation fundamentall: thus proceeding by little and little, and as it were by degrees to the cōmendation of this ſtone. For he ſhewes that it is not a common ſtone, or ſuch a one as is taken out of many which ſerue in the building: but that it is a rare and excellent one; euen ſuch an one as beares vp all the weight thereof. It is a ſtone then; yet ſo as it filles the whole corner: and is ſo the corner ſtone, that the whole building is laid vponupon it. For as no man can lay any other foundation, 1 Cor. 3.11. ſo muſt all the Church & her members reſt and be built vponupon it only.

Some tranſlate the ſecond part of the verſe as if it were an exhortation, Let not him that beleeues make haſt: but I rather take it in the future tence, in regard it agrees beſt both with the ſcope of the text, as alſo becauſe it is approued of by the authoritie of S. Paul. I denie not but the Apoſtles followed the Greeke tranſlation, and in vſing their libertie, were content to giuegive the ſenſe of the place without looking curiouſlie to the words: but they hauehave in nothing altered the ſenſe, but hauehave rather truely and naturallie deliuered the ſame: reſpecting the drift to which it was rightlie applied. As often then as they alleadge a text out of the old teſtament, they diligentlie retaine both the end and vſe of it. The Apoſtle alleadging this propheſie tranſlated it according to the Greeke; Who ſoeuer beleeueth, ſhall not be confounded, Rom. 9.33. which agrees with the Prophet: for queſtionles his meaning was to ſay, That he which beleeues, ought to be quiet and ſtill; ſo as to deſire nothing beſides; neither wauering in vncertentie, nor yet haſting to ſeeke out new remedies, but ſhall fullie content himſelfe in his faith only. The tranſlation is proper then as you ſee, in regard the word to haſt notes out feruencie, or trembling. In a word,A commendation of faith, in regard of her effect. the Prophet meant to cōmend faith by this ineſtimable fruite; becauſe in it we find aſſured reſt and quiet. Whence it followes, that we ſhall alwaies be in vnquietnes and vexation of mind, vntill ſuch time as we hauehave attained it: for no other hauen remaines for vsus to harbor in in ſafetie,No peace without that faith which is grounded vponupon the truth of God. but y^e truth of God, vponupon which, if our faith be firmely ſetled, we ſhall find it the only meanes to ſet vsus in reſt and tranquillitie of mind. The ſame Apoſtle in another place deſcribes vntounto vsus the fruite of this faith, where he ſaith, That being iuſtified thereby, wee hauehave peace with GOD, Rom. 5.1.

Chriſt is this corner ſtone. Mat. 21.24. Act. 4.11. Rom. 9.33. 1. Pet. 2.6.Now the Apoſtles and Euangeliſts ſhew that this ſtone is Chriſt himſelfe: for when he was ſent into the world the Church was then truely built and ſetled. For firſt, all the promiſes had their ſtedfaſtnes in him: ſecondly, mens ſaluation reſteth vponupon him alone. Take away Ieſus Chriſt then, and the Church by and by falles and goes to ruine. It is euident by the very text it ſelfe therefore that this is to be referred vntounto Chriſt, without whom we hauehave no aſſurance of ſaluation, but ſhall be in danger of vtter ruine euer and anon. Moreouer, we hauehave the authoritie of the Euangeliſts and Apoſtles; yea, the Holy Ghoſt teacheth the ſame plainely by their mouth and miniſtrie.

But if we ſhall ſcan things a little better, it will be eaſie to ſee how theſe things are applied vntounto Ieſus Chriſt.Reaſons to prooue that this ſtone muſt bee Chriſt. Firſt it will be granted that Iſaiah doth nor for nought bring in the Lord himſelfe pronouncing this, to whom only it belongs to lay the foundation of his Church, as hath been ſhewed before, and ſhal be touched againe hereafter: and beſides, this ſentence is oft met with in the Pſalmes. For though all men ſhould lay their hands to this worke,It is God himſelfe that hath builded his Church vponupon this corner ſtone. yet were they not able to lay the leaſt ſtone aright: it is God alone then that founds and builds his Church, howſoeuer for this purpoſe it pleaſeth him to vſe the miniſtrie and labors of men. Of whom is it now, I pray you, that we hold Ieſus Chriſt, but of the Father? It was the heauenly Father then who did and performed all theſe things, and appointed his only begotten ſonne to be the foundation of our ſaluation.

Obiect. But was not this ſtone laid before? Was not the Church alwaies built vponupon this foundation? Anſ. I confeſſe it was ſo, but only in hope: for Chriſt was not yet manifeſted in the fleſh: neither had he as yet accompliſhed the office of our Redeemer. The Prophet ſpeakes therfore as of a thing to come, to the end the faithfull might be well aſſured that y^e Church which they then ſaw, not aſſailed only, but wofullie rent and ſhaken, and falling as it were to the ground, ſhould be eſtabliſhed by a new prop when it ſhall reſt vponupon that ſtone which God would put vnderunder it with his owne hand.

He ſaith, it ſhall be laid in Zion, in regard Chriſt was to come out thence. Which alſo ſerues much for the cōfirmation of our faith; when wee ſee that he proceeded from that place which was ſo long before appointed vntounto him. But Mount Zion now is eueryevery where, becauſe the bounds of the Church are ſtretched to the ends of the world. Now Chriſt is the true tried ſtone: for all the building muſt be ſquared and proportioned vponupon him, ſo as we can not be the building of God, vnleſſe we be fitted vntounto him. For which cauſe the Apoſtle commands vsus to grow vp in him which is the head, in whom all the bodie ought to be knit and ioined together, Epheſ. 4.15. for our faith muſt be whollie proportioned to Chriſt, to the end he may be the rule of it. He is alſo the corner ſtone, vponupon which not only a part of the houſe reſts, but the whole weight and ſubſtance of it: for none other foundation can any man lay, ſaith S. Paul, but that which is laid, to wit, Ieſus Chriſt, 1. Cor. 3.11. Now yee ſee wherefore Iſaiah leades vsus to this foundation when hee brings in the Lord promiſing the reſtauration of his Church:The Churches ruins can no way be repaired but by Chriſt alone. for there was ſuch a wofull deſolation, that it reſembled a waſt wildernes, which could no way be brought into any good faſhion but by Chriſt alone.

In that he is called a ſtone to ſtumble at: this is by accident: for the vnthankfull who reiect him by their owne malice, finde him to be that which he would not be vntounto them. But of this we hauehave ſpoken in the eight Chapter.

Verſ. 17. Iudgement will I alſo lay to the rule, and righteouſnes to the ballance, and the haile ſhall ſweepe away the vaine confidence, and the waters ſhall ouerflow the ſecret place.

IN regard the waſt of the Church was ſuch, as the faithfull durſt ſcarce hope for a better eſtate, he ſhewes that God hath the meanes readie in his hand to reforme the Church anew.Another Simile. And as before he vſed a ſimilitude taken from building, ſo now alſo by another he teacheth that they needed not to feare as if God were not able in the end to finiſh the good worke of his building begun.When God begins to build his Church, he will alſo finiſh the ſame. In the meane while he doth by the way taxe the pride and inſolencie of ſuch as would be taken to be pillars of the Church; which yet as much as in them lay tooke the next way to ouerturne it. The light of faith was almoſt put out: Gods ſeruice was corrupted: ſo that there was a fearefull deformitie to be ſeene in y^e eſtate of this people, albeit they boaſted thēſelues to be the royall Prieſthood. Which we ſee now fulfilled in the Papacie. For they ſtick not to belch our glorious titles without any ſhame at all, albeit the lamentable confuſion page missing to flight in the valley of Baal-perazim by the purſuit of Dauid, 2. Sam. 5.20.25. 1. Chro. 14.11. Secondly, when the Amorites and other enemies were diſcomfited in the valley of Gebeon by the Iſralues, vnderunder the leading of Ioſhua, who obteined ſuch fauour of the Lord that the Sunne and Moone ſtood ſtill at his requeſt, that he might hauehave time the better to giuegive his enemies the foile, Ioſh. 10.10.

By the word of ſtanding vp, he notes out Gods power, becauſe we thinke him aſleepe, or ſitting idle in heauen, when he lets the vngodly alone. at their eaſe. It is ſaid that he riſeth, or ſtands vp then, whē in all mens ſight he giues teſtimonies of his might, which eſpeciallie appeares when wee behold what great care he hath ouer his Church. And albeit there were ſundrie reſpects which cauſed the Lord in former times to lift vp his hand againſt ſtrangers which were the enemies of his choſen, and now to proclaime open warre againſt the Iewes: yet Iſaiah applies theſe examples very fitlie to his purpoſe,God prouides no leſſe for the ſafetie of his Church by expelling her domeſtic…ll enemies, then if he bent his power againſt ſtrangers. in regard the Lord prouides no leſſe for the ſafetie of his Church by chaſing the domeſticall enemies out of it, then if he bent his force and weapons of artillerie againſt aliants. He holds them then for no leſſe then his enemies, howſoeuer they hauehave the face to profeſſe themſelues his friends and people.

Some thinke he calles this a ſtrange worke, becauſe nothing agrees better to Gods nature then to ſhew merciemercy in pardoning ſins: for when he is angrie, it is againſt his liking, and therefore puts vponupon him another nature as it were contrarie to his owne. Becauſe in Exod. 34.6. he proclaimes himſelfe to be gracious, mercifull, patient, good, and ſlow to anger, to which the reſt of the Scriptures do accord in many words, and diuers phraſes, ſetting him forth to be infinit in compaſſion. Others expound Strange, in regard he was wont in former time to defend his people; it was therefore a rare and ſtrange worke that he ſhould now be ſo ſeuere towards them to roote them out as his enemies. To ſpeake what I thinke, I take this word Strange for wonderfull, and a thing vnheard of: for ſo we are wont to eſteeme thoſe things that are ſeldome ſeene among men, who as (we know) are much giuen to wōder at new and ſtrange accidents. It is as much then as if he had ſaid, The Lord will not puniſh you after a common and ordinarie maner,In what ſenſe this word ſtrange is taken in this place. but ſo ſtrangely, that whoſoeuer ſees or heares of it ſhall be aſtoniſhed.

True it is that all the works of God are ſo many teſtimonies of his power, yea, the leaſt of them is ſufficient to draw vsus into an admiration: but in regard they are little reſpected becauſe they are common, we thinke he works nothing, vnleſſe it be by ſome extraordinarie meanes. The Prophet therefore ſets before vsus the examples of old time, to the end men might know that howſoeuer this was eſteemed a wonderfull and ſtrange hand of God, yet it was no new thing with him, ſeeing he hath ſhewed the like teſtimonies of his power long ſince, and that no leſſe great and vnwonted. Yet I receiue it for granted and willinglie agree thereunto, that the Prophet oppoſeth the wicked Iſraelites heere, to the Philiſtims and Canaanites: As if he ſhould ſay, The Lord was wont to ſhew miracles when he ſaued his people, but now he will do them for their deſtruction: for ſeeing the Iſraelites hauehave ſo farre degenerated, they ſhall feele the hand of God in their perdition, which their fathers felt in their preſeruation.

Verſ. 22. Now therefore be no mockers leſt your bonds increaſe: for I hauehave heard of the Lord of hosts a conſumption, euen determined vponupon the whole earth.

HE againe aduertiſeth theſe wicked ones whom before he had called ſcorners,Verſ. 14. that their ſubtle deuiſes, contempts, flouts and cauils ſhould ſtand them in no ſtead, becauſe all their fetches ſhould vaniſh into ſmoke: and herewithall exhorts ſuch vntounto repentance in whom there was yet left any hope of healing. For this cauſe he repeates the ſame thing often, to trie if he could awaken them: for he affirmes, if they will obſtinatlie ſtand out, they ſhal do nothing elſe but more and more weaue the web of their own ruine. Wheras ſome in ſtead of bonds, tranſlate Chaſtiſements, it agrees not well with the context, which conteines in it a very apt ſimilitude, borowed from nets.Simile. For as the Fox that is taken in the net, or ſnare, faſtens the knot the more whileſt he endeuors with ſtrugling to eſcape, and to ſaue himſelfe: ſo the wicked, the more they ſeeke ſtarting-holes, the further they worke themſelues faſt in the ſnare. They will needs be running out of Gods reach, and will kick againſt the pricks,Simile. like reſtie iades, who indeuor by all meanes to throw their rider: but what get they in the end by ſuch rebellion and ſtubbornnes? nothing but the harder and heauier ſtrokes.

By this wee are taught how to proceede with wicked perſons, but then eſpeciallie whē wee ſee them deſtitute of the feare of God: Truly we muſt forthwith threaten them that they ſhall eſcape by none of their cunning ſhifts or ieſts from that wrath of God which is readie to ſeaze vponupon them. Hence alſo we are admoniſhed, that it is no good ieſting with God, becauſe he ſhewes vsus here as in a glaſſe, and that from the beginning of the world, what the end of ſuch hauehave been as hauehave ſet light by Gods admonitions and warnings.

Now to the end this propheſie might the rather be beleeued, Iſaiah ſhewes that he ſpeakes nothing but that which was reuealed to him by the Lord of hosts. The word Calah ſignifies ſometimes Perfection, ſometimes Conſumption, as was ſaid Chap. 10.23. but it is to be taken here for Conſumption, becauſe the Prophets drift is to ſhew that the Lord is determined quicklie and whollie to roote out this ſinfull generation from off the earth. Two things are comprehended in this verſe then: firſt, that the world is neere to a fearefull deſtruction (vnleſſe any had rather to referre this word earth to the land of Iudea, which I reiect not.) Secondly, that the day is aſſigned, in which it ſhall be done, and that it is alſo at hand. The word heard, is here taken for reuelation: and thus he ſaith it was reuealed vntounto him. For as the Lord determined to vſe the miniſterie of his Prophets, ſo did hee alſo reueale his ſecrets vntounto them, that they might be the expoſitors of them. It is as much then as if hee had ſaid; The whole world is filled with wicked impieties, the reprobate reioyce in their rebellion, as if there were no God at all to puniſh them: but hee will ſhew himſelfe Iudge and auenger thorowout the earth, or in all the quarters of Iudea; neither ſhall any part thereof be exempt from calamities and affliction, in regard of the open contempt of God and his lawes. Now albeit Iſaiah publiſhed theſe things in his time, yet they no leſſe belong to ours, then to his: for God will ſhew himſelfe to be alwaies one and the ſame, and hath been wont to execute his iudgements with like equitie and iudgement.

Verſ. 23. Hearken ye and heare my voice: hearken ye and heare my ſpeech.

THe Prophet vſeth a preface, as if hee meant to ſpeake of a thing of great importance: for we are not wont to call for audience, or to will the hearers to giuegive their attention, vnleſſe ſome matter of good conſequence is to be propounded. And yet it ſeems Iſaiah ſpeakes here of common things, as of …illing, ſowing, threſhing, and ſuch like. But the Prophet meant by this to raiſe the mindes of his auditors aboue theſe earthly matters: for ſpeaking of Gods iudgements, and ſhewing how great his wiſdome is by which hee gouernes the world, albeit the wicked ſort thinke that all things goe vponupon wheeles at a venture, his deſire was to teach and expreſſe an high myſterie by familiar ſimilitudes,High myſteries are ſometimes expreſſed by common and familiar ſimilitudes. ſuch as were well enough knowne to all.

We often complaine, as if God altogether wincked at the practiſes of the wicked, becauſe hee thunders not downe vponupon them at our pleaſures: but the Prophet telles vsus that God ordaines nothing but that which is lawfull and right.The drift of this preface. This preface then hath this drift; namely, to teach men how foole-hardy they be to ſet God to ſchoole, in that they controll his iudgements, and interpret them to the worſt; the reaſon is, becauſe hee hath ſet a ſchoolemiſtris before them in the ordinarie courſe of nature, in which they may behold theſe things as cleerely as in a glaſſe. Behold here then a ſecret complaint againſt the blindneſſe of men, who ſtumble at the very noone day. He ſhewes that they are ſenſeleſſe and brutiſh, in not cōprehending the workes of God that are ſo apparant; and yet are ſo bold, as to ſubiect that to their ſenſes, and to controll that, which is high and hidden from them. For example, Saint Paul in ſpeaking of the reſurrection, calles them fooles which know not the power of God in the ſeedes that are caſt into the earth.1. Cor. 15.36 Thou foole, ſaith hee, that which thou ſoweſt, is not quickened, except it die firſt: ſo Iſaiah heere pronounceth them ſenſeleſſe fooles, who are not able to comprehend the wiſdome of God in ſo plaine & euident things. To be ſhort, hee affirmes men to be witleſſe and blind in beholding Gods workes, when they are to profit by them.

Verſ. 24. Doth the Plowman plow all the day to ſow? Doth he open and breake the clots of his ground?

THis place is vſually expounded, as if God taxed the people of ingratitude, in regard that hee had plaied the part of an huſbandman with his ground, and had left no coſt or paines vnbeſtowed; but yet had not receiued that fruit which he expected. And thus the Iewes expound it; whom both Greekes and Latins hauehave followed: but the Prophet meant another thing. For he ioynes this doctrine with verſ. 22. in which hee had threatned that the deſtruction of Iudah, or of the whole earth was reuealed vntounto him: and therefore now addes, that God doth not alwaies ſtretch out his arme, neither doth he euer keepe one rate in puniſhing the rebellions of man, but often times winkes thereat, and defets his iudgements for a time. This patience of the Lord the wicked abuſe, taking the greater libertie thereby to ſinne; as Salomon well ſheweth; that is,Eccleſ. 8.11. becauſe all things fall out alike both to good and bad, and that the moſt deſperate wretches doe proſper, when the faithfull in the meane while are ſubiect to many miſeries; yea often to greater then the very reprobates and caſtawaies: In a word, when the vngodly perceiue no difference (in outward appearance) to be put betweene the godly & themſelues, they either thinke there is no God at all, or elſe that things are gouerned by the diſpoſition of blind fortune. Iſaiah anſwers to this on this manner; Know you not that God hath the times and ſeaſons in his owne power, and that hee hath skill enough to diſpoſe of his matters in all ages? If the Plowman be not alway plowing his ground, nor breaking of his clots, is any man therefore to taxe him of ignorāce? Is it not his wiſdome rather that cauſeth him for a time to ceaſe?The application of this ſimilitude of the Plowman. For what ſhould a man doe in turning vp the ground continually, but trouble himſelfe to no purpoſe, vnleſſe it were to hinder the growth of his corne? Much leſſe may God bee ſaid then to doe things at random, or without iudgement; for he knowes how and when to performe his worke.

Verſ. 25. When he hath made it plaine, will he not then ſow the fitches, and ſow cummin, and cast in wheate by meaſure, and the appointed barley and rie in their place?

26. For his God doth inſtruct him to hauehave diſcretion, and doth teach him.

27. For fitches ſhall not bee threſhed with a threſhing instrument, neither ſhall a cart wheele be turned about vponupon the Cummin, but the fitches are beaten out with a ſtaffe, and Cummin with a rod.

28. Bread corne when it is threſhed, he doth not alway threſh it, neither doth the wheele of his cart ſtill make a noyſe, neither will he breake it with the teeth thereof.

NOw he ſpeakes of the ſeede, whereof the Plowman puts not in as much as he can; neither powres he it out by heapes, but views the ground, and then ſowes it with as much as is conuenient: for otherwiſe, great heapes would lie and rot, and there would not ſo much as one kirnell take roote. Againe, he mingles not diuers ſeeds together, but reſerues one part of his field for wheate, another for fitches, and the reſt for Cummin: all which he doth by meaſure, which is here vnderſtood by the word Shorah, which ought thus to be vnderſtood as I take it, and not for good, or excellent, for he ſpeakes heere of meaſuring. He ſaith the like of reaping and threſhing: for corne is not beaten out all after one manner, but wheate is beaten out with the cart wheele, or ſome ragged or toothed inſtrument: fitches with a rod, and Cummin with a flaile. Now he ſpeakes heere after the cuſtome of his Countrie: for wheat is threſhed in France only with a flaile, Prouence only excepted. To be ſhort, his meaning is, that eueryevery kind of grain is not beaten out after one faſhion, but eueryevery one hath ſuch an Inſtrument as fits the nature thereof. Alſo that the Husbandman is not alway threſhing, but keepes a meaſure, leſt otherwiſe he ſhould bruiſe the corne.

But who taught him this knowledge? Surely God only. If they then be ſo well inſtructed, and ſo prouident in theſe ſmall things, what are we to thinke of that great Maſter and Doctor who hath taught it them? Knowes not he how to keepe a ſteadie hand and an euen cariage in his works? Foreſees not he the fitteſt times when to execute his iudgements? to wit, when to turne vp the wicked, and to cauſe his Plowe and Harrowes to paſſe ouer them? Doth not he know the fitteſt time when to threſh them out? yea, and how many blowes, and with what kind of puniſhment he is to ſtrike men? Knows not he what is fitteſt for eueryevery time, and for eueryevery perſon? Shall not he that hath framed the whole order of nature, diſpoſe of things by equall proportion? Dare men be ſo foole-hardie to quarrell with him; or to call his wiſedome in queſtion? In a word, the Prophets meaning is, that no man ought raſhlie to cenſure the Lord, if he bring not the way of the wicked vponupon his owne head by and by: but rather that men are in this behalfe to repreſſe their boldnes,We are not to quarrell with the Lord, if he bring not his iudgements ſpeedily vponupon the heads of the wicked, but ra her to repreſſe our boldnes in this behalfe. ſeeing for the moſt part they miſtake things euen in ſmall matters.

For if one that knowes not what belongs to Husbandrie ſhould ſee a Plowman driuing his Plow ouer the fields, making furrowes, and breaking the clods, turning his oxen this way and that way, and following them at an inch, he would ſurely laugh y^e man to ſcorne, and it may be would thinke it a pretie ſport for little children: but the Plowman on the contrarie knowing what he doth, can eaſilie condemne & conuince ſuch an one of raſhnes and ignorance: for ſuch as are modeſt, will iudge that theſe things were not done in vaine, nor at randon, albeit he knew not the reaſon. Would not a man thinke that the ſeed which is caſt into the ground were loſt? An ignorant bodie would iudge it to be ſo. And yet if they ſhould giuegive ſuch a ſentence (as thoſe that lack knowledge are alwaies the forwardeſt and boldeſt in giuing their verdict) would not men of vnderſtanding reproue and condemne ſuch for their raſhnes,There is a place in 2. Tim. 2.19.20. which anſwers to Maſter Caluins expoſition touching this text. and that iuſtlie? Now if the caſe ſtands thus, how will the Lord deale with vsus (thinke we) if we preſume to controll his works, which are ſo farre aboue our reach, and altogether incomprehēſible. Iudge we then by this, how much we ought to flee all ouerweening: and on the other ſide, in what ſobrietie and modeſtie we are to keepe vnderunder all our thoughts.If we ought to iudge modeſtlie of mans actions, much more of Gods. For if it be our duties to walke in modeſtie with men, and not raſhlie to condemne that wherof we are ignorant, ought we not much more to walke thus with our God?

As oft then as we ſhall thinke of the calamities wherwith the Church is ſo many waies afflicted, let vsus not by and by crie out that God hath caſt her off, as if becauſe the wicked are let looſe, therefore they ſhall preſentlie hauehave their willes: but let vsus on the contrarie aſſure our ſelues that the Lord will prouide a remedie for vsus when his time appointed is come; and in the meane while let vsus reuerentlie and hartilie ſubmit our ſelues vnderunder his iuſt iudgements. Now if any be pleaſed by taking a narrower view of theſe words, to gather, that ſome are puniſhed ſooner, ſome later, as being deferred for a ſeaſon: this will not only be found probable, but it is alſo fullie agreed vntounto by the Prophet. Hence then there is miniſtred vntounto vsus a ſingular conſolation, to wit, the Lord will ſo moderate his ſtrokes, that at no hand he will bruiſe or breake in pieces thoſe that are his ſeruants. Indeed he deſtroyes the wicked and brings them to nothing; but he corrects his children,God deſtroys the wicked, he only corrects his children. that being thereby purged and tamed, they may be brought home into his garner.

Verſ. 29. This alſo commeth of the Lord of hostes, which is wonderfull in counſell, and excellent in worke.

SOme expound this place as if the Prophet ſhould ſay, that this knowledge of Husbandrie comes of the Lord: but I rather thinke it to be the application of the things that went before. For as he hath ſet forth Gods wiſedome in the ſmalleſt matters, ſo would he now raiſe our minds higher, that we might learne with the greater reuerence to conſider of his ſecret and wonderfull iudgements. We may, and no doubt ought (by the way) to note, as touching that which is conteined in the 26. verſe, that not Husbandrie alone, but all other profitable arts alſo are the gifts of God,All profitable ſciences the gift of God. who powres into their vnderſtandings, thoſe artificiall and cunning inuentions. Men therefore ought in no caſe to wax proud of them, or to attribute the knowledge hereof vntounto themſelues; as thoſe of old time hauehave done, who being vnthankfull vntounto God, hauehave deified thoſe whom they thought to bee the deuiſers of arts. Thence came the heapes of ſo many goddes which the heathen hauehave forged vntounto themſelues, out of the ſhop of their owne braine. From out of this workehouſe hauehave proceeded the great Ceres, Triptoleme, Mercurie, and infinit others more, ſo highly renowned by the words and writings of mem. But our Prophet ſhewes, that as theſe ſciences were giuen them from God, ſo ought they to be referred to his glory, as to him that is the onelyonly author and maſter workeman. And if this eſteeme be to be held of husbandry and other handicrafts, what ſhall wee ſay of the noble and liberall ſciences; as of Phyſicke, Law, Aſtronomie, Geometry, Logicke, and the like? Shall we not much more affirme, that theſe are the gifts of God?If God be the author of handicrafts, much more of Liberall arts. Nay, ſhal we not both cōſider & acknowledge his goodneſſe in the beſtowing of them, that ſo as well in the leaſt, as in the greateſt thereof, we may ſet forth his honour and praiſe?

Commentary on Isaiah, Commentary on Isaiah · Chapter 27

p. 260THE XXVII. CHAPTER.

THE XXVII. CHAPTER.