Commentary on Isaiah — John Calvin

Commentary on Isaiah · John Calvin

THE XXX. CHAPTER.

Verſ. 1. Woe to the rebellious children, ſaith the Lord, that take counſell but not of me; and couer with a couering, but not by my ſpirit, that they may lay ſinne vponupon ſinne.

THE Prophet heere denoūceth a woe againſt the Iewes,Certaine reaſons why the Prophet denounceth this woe againſt the Iewes. who being impatient in ſuffring the aſſaults wherwith the Aſſyrians and other enemies preſſed them, did ſtraightway runne downe into Egypt to require help of them. But this reprehenſion may ſeeme ſomewhat too ſharp, if we ſhall only conſider how lawfull it is for the diſtreſſed and weake to aske help euen of the wicked; eſpeciallie when they are vniuſtlie vexed: for it is naturall to all men to ſeeke protection and defence in time of danger.Nature teacheth vsus to ſeeke reliefe in time of danger. But if we looke vntounto the firſt cauſe of this, we ſhall find that the fault which the Iewes committed in this behalfe, was not ſmall, nor yet to be endured. For firſt of all it is not a light ſinne,The firſt reaſon. but rather a wicked rebellion for a man ſo to be the gouerner of himſelfe, that he deſpiſeth and contemneth to be vnderunder the yoke of Gods gouernment. Now the Lord had ſtraightlie forbidden them to hauehave any familiaritie,Exod. 13.17. Deut. 17.16. or to make any leagues with the Egyptians,Exod. 23.32. & 34.15. Deut. 17.2. Two principall cauſes why God forbad the Iſraelites to hauehave any familiaritie with the Egyptians. of which there were two principall cauſes.

The firſt was generall, and likewiſe had referēce to other nations, with whom the Lord would not hauehave his people to conuerſe, nor to make any confederacies with them, leaſt they ſhould be corrupted by the ſuperſtitions of the Gentils. For it often falles out (I know not how) that by little and little we learne the vices of thoſe with whom we conuerſe and are familiar. And as we naturallie imitate their vices rather then their vertues,We ſooner imitate others vices, rather then their vertues. ſo are we by and by infected therewith, and afterwards the infection growes to ſpread it ſelfe inſtantlie. This is come to paſſe in this realme of France, which hath conuerſed with other nations:France corrupted by hauing conuerſation with other nations. Turks. for hauing been too diligent in framing themſelues to follow their euill example, they hauehave now fraughted themſelues full of filthineſſes. Yea, this inordinate deſire of leagues & confederacies hath opened the dore for the Turks to enter into Aſia, and now hath giuen him paſſage into Europe: and howſoeuer they ſtill retaine their wonted frugalitie in meates and drinks, yet nothing remaines to all countries which they hauehave ouercome by force, but the villenies and pollutions which they hauehave left behind thē. The ſame may well be ſaid of our countrie of France, by hauing familiaritie with diuers other nations.

The other cauſe was ſpeciall and peculiar to this people onlie:The ſecond reaſon. for the Lord hauing deliuered them out of Egypt, meant that they ſhould euer retaine the remembrance of ſo great a benefit, and for that end gaue them in charge to hauehave no familiaritie with the Egyptians, fearing leſt if they ſhould fall into league with them, the memorie of ſo famous a deliuerance might eaſilie ſlip from them: by meanes whereof alſo,Exod. 13.3.8.14. they might bee in danger to loſe that freedome, in continuing to be thankfull for the ſame, which thankfulneſſe was inioyned them by God. Was it not an vnworthy thing then to entertain friendſhip with ſo prophane a nation, and that to the diſhonour of the Almightie? But eſpecially ſeeing it was his will that his people ſhould acknowledge him alone ſufficient to preſerue them in ſafetie, they ſhould hauehave relied vponupon this his promiſe, & freely hauehave diſclaimed all other helpes. You ſee then that it was a very horrible ſin thus to defraud God of the honour which to him belonged, and to labour after acquaintance from all parts with all prophane nations; for had they ſatisfied themſelues with Gods onelyonly protection,Verſe 2. they needed not to hauehave bin ſo readie to run downe imto Egypt.

They were therefore iuſtly to bee conuinced of their infidelitie, in that they beſtowed ſo much paines this way, and made ſuch a ſtir in procuring their helpe. Neither is it to be doubted, but that the Prophet alſo was the more quicke and ſharpe in ſpeech againſt ſo ſacrilegious a ſinne; becauſe thereby they bereaued God of the praiſe of his almightie power, in trotting thus vp and downe to get ſuccour at the hands of ſtrangers: for which cauſe the holy Ghoſt in an other place compares this luſt to an inordinate louelove; yea to moſt brutiſh whordomes. For Ezechiel Ezec. 16.26. Ier. 5.8.ſhewes that their coniunction with the Egyptians in this behalfe, was no leſſe then if a mans wife in her exceſſiue heate of luſt, ſhould not onelie runne after adulterers, but ſhould euen deſire to hauehave companie with Aſſes and horſes.

I grant our Prophet doth not ſimply condemne al leagues with idolaters in this place, but hee reſpects that prohibition which was expreſſed in the very law of God it ſelfe;Deut. 17.16. Exod. 13.17. to wit, that they ſhould hauehave no aſſociation with the Egyptians at all. Hee is thus moued to indignation againſt the Iewes therefore, chiefly in regard of this prohibition, becauſe it could not bee but Gods diſhonour muſt of neceſſitie be ioyned with this their running downe, as deſperate men into Egypt.

This is the cauſe why hee calles them peruerſe and ebellious children, which phraſe wee hauehave expounded in the firſt Chapter.Chap. 1.4. His meaning is, that either they were men ſunke deepe in their obſtinacie, wittingly and willingly reuolting from God; or that they were ſo rooted in obſtinacie, that there was no ſoundneſſe nor integritie left in them. In the very entrance then hee chrageth them that they were men giuen vp to their owne counſels, and therewithall did caſt off the Lord. Although ſome expound, To ſpread the effuſion or ſhedding; and that it agrees with the Prophets meaning: yet others in mine owne opinion, hauehave turned it better; to wit, who couer the ſeceret: and this reading I hauehave followed. The reaſon is, becauſe he ſpeakes here of counſels and priuie plots, by which, in thinking to deceiue the Prophets, their meaning was indeed to flee from Gods preſence.

Thoſe which tranſlate, That they may couer themſelues with a couering, are groſly miſtaken: for albeit the Iewes ſought to the Egyptians for ſecuritie; yet doth the Prophet rather aime at their wilie plottings; of which I ſpake erewhile, and both the expoſitions come all to one ſenſe.

Now hee repeates one and the ſame thing by three phraſes of ſpeech: firſt, that they couered their counſels from God: ſecondly, that they asked not counſell at his mouth: and thirdly, that they would not be gouerned by his Spirit. For thoſe that are caried away with a conceit of their owne wit, doe willingly giuegive themſelues to cunning deuices, whereby they may couer their infidelitie and rebellion: and for as much as it was not their meaning to obey Gods word, therefore they neuer craued the direction of his Spirit. Thence comes that ſorrowfull and wofull euent: for it cannot be auoided, but thoſe counſels and determinations which the Lord gouernes not, muſt come to a miſerable and fatall end.Counſels that are not directed by God, muſt needes hauehave a fatall end. They that take counſell from Gods word, ſhall be ſure to be directed by Gods Spirit. What wiſdome is there but that which proceedes out of his mouth? Let vsus ſeeke vntounto it then; that is to ſay, let vsus aske counſell of his word: ſo ſhall wee alſo hauehave the direction and gouernement of his Spirit, from whence proceedes all wiſdome and counſell.

But wee are to note that the word and the Spirit are matched together: which croſſeth thoſe fantaſticall ſpirits, who leaue the word forſooth, to aſpire to Oracles and ſecret reuelations. And thus they would come vntounto God, but they will not keepe the Kings high way, as they ſay; nay, rather deſpiſing it. What doe they elſe then, but ſtriue to flie without wings, as the prouerbProuerbe. is? Let vsus therefore hold vsus faſt to this principle,Principle. that whatſoeuer we conſult or enterpriſe in the whole courſe of our life, without warrant from Gods word, will in the end deceiue vsus, becauſe we begin at the wrong end; for that onelyonly ought to be our guide. And ſurely if we doe but well bethinke vsus of our owne ignorance, or rather our great brutiſhneſſe, wee may eaſilie bee brought to confeſſe that our madnes is worthy to be condemned; to wit, if we ſhal thinke our ſelues ſo wiſe as not to vouchſafe to inquire at Gods mouth.

If any obiect, Obiect. that all things are not comprehended in the holy Scriptures; neither doth it in euerie ſmall circumſtance reſolue our doubts: I anſwere, Anſ. all things whatſoeuer that concerne the well ordering of our life, is fully conteined therein. Let vsus then once conclude in our ſelues,If we will yeeld our ſelues to be ruled by Gods word, he will not ſuffer vsus long to linger in our doubtings. that the word of God ſhall hauehave the rule ouer our thoughts and actions, and that we ſeeke to ſquare them according vntounto that; then may we be ſure that God will neuer ſuffer vsus to hang long in ſuſpence, but will giuegive vsus a way and paſſage out of all difficulties and incombrances. And yet it may be wee ſhall wait long for the accompliſhment of this worke; but in the end it is certaine the Lord will deliuer and draw vsus out of them all, if we be willing and readie to obey him. Be it therefore that we are carefull in laboring & ſeeking after ſuch meanes as may ſerue Gods prouidence: yet muſt we alwaies nouriſh this meditation in our breſt, to wit, that we begin nothing, till we be aſſured that the thing is well-pleaſingBegin nothing till thou beeſt aſſured that thou takeſt in hand is pleaſing to the Lord. and acceptable in his ſight.

The Prophet we ſee then condemnes the boldnes of ſuch who ſeeke to ſuccour themſelues by vnlawfull cauſes, thinking that way to proſper beſt, when they vſe all meanes be it right or wrong, euen as if they meant thereby to be their owne ſauiours. Now it is certaine that this proceeds from infidelitie and diſtruſt, becauſe they thinke God to be inſufficient to ſaue them, vnleſſe they yet runne to ſeeke help of ſtrangers, although it be flatlie forbidden them: From thence comes thoſe vnlawfull contracts and craftie conueyances, by meanes whereof men thinke their affaires ſhall hauehave better ſucceſſe, then if they walked honeſtlie and vprightlie one with another. Wee for our parts doe ſee infinite examples of this vnbeliefe in all the parts of mens liues: for they thinke themſelues as good as vndone,Men for the moſt part thinke themſelues vndone, vnleſſe they liue by vnlawfull meanes. if they ſhould make it their reſolution to be content with the only bleſſing of Almightie God, and to deale truly and iuſtly with men.

But let vsus know that we are not only caſt off and forſaken, but curſed of God, as ſoone as we bend our ſelues to ſeeke defence from vnlawful helps. Let all our enterpriſes, counſels and ſtudies therefore begin at Gods reuealed will. It is our dutie alwaies to waigh with our ſelues what he commands or forbids, that ſo being whollie deuoted to his ſeruice, and to the obedience of his Commandements, we may ſuffer our ſelues to be guided by his Spirit, which if we refuſe to do, then ſhall our preſumption coſt vsus the ſetting on, as they ſay.

He ſaith, that they laid ſinne vponupon ſinne, becauſe the Iewes did nothing elſe by their goodly preparations wherwith they thought to furniſh themſelues, but daſht their foot againſt the ſame ſtone, and of one euill made twaine, which was too great alreadie: for the fault is much more blame-worthie and to be condemned when by vnlawfull ſhifts we labor to flee from vnderunder the hand of God.

A third reaſon.But we are here to obſerue one thing more ſpeciall as touching the Iewes, who by the help of the Egyptians would put the Aſſyrians to flight, and yet themſelues had called the Aſſyrians to help them againſt the Iſraelites and Syrians.2. King. 16.7. 2. King. 17.4 2. King. 18.21. Aſſhur preſſed the Iewes very ſore, and doubtleſſe it was a iuſt puniſhment of God vponupon them for their incredulitie, who ſought for help of men rather then of God. And this we ſee hath been the practiſe of many others alſo, who hauehave not ſtuck to ſeeke help euen from the Turke. Well, the Iewes were ſo farre off from repenting themſelues of their ſinne, or acknowledging God to be iuſt in the puniſhment thereof: that they added ſinne to ſinne, as if the committing of one offence had made amends for the committing of another. Theſe are the cauſes then why our Prophet deales ſo roughlie with them: for thoſe that goe on ſo in their wickednes, and do violētlie ruſh againſt God himſelfe, and will not ſuffer themſelues to be brought into the right way, neither by admonitions nor corrections, are worthie to be puniſhed with the greater ſeueritie & rigor.

Verſ. 2. Which walke forth to goe downe into Egypt, (and hauehave not asked at my mouth) to ſtrengthen themſelues with the ſtrength of Pharoh, and truſt in the ſhadow of Egypt.

VVE hauehave told you before why the Prophet blames this deſcent, or going downe. But becauſe ſo groſſe a rebellion did much amplifie their ſinne, he once againe repeates it, that they did this without conſulting with his mouth, nay expreſly againſt his inhibition. He alſo brings them to the fountaine of this euill, when he tels them that they did it to ſtrengthen themſelues, becauſe they relied vponupon the ſtrength of the Egyptians. From hence then ſprung that peruerſe deſire of theirs to make a league with them, in which they ſufficientlie ſhewed that they made ſlight account of Gods power, not much caring whether they truſted in him or not; and thus made their impietie manifeſt to all the world. Obiect.

But ſome might obiect, that men are Gods ſeruants, Anſ. and that eueryevery man may lawfullie vſe their help when he needs the ſame.It is lawfull to vſe the help of man, prouided that wee whollie depend vponupon God for a bleſſing. Deut. 17.16. Exod. 13.17. I anſwere, mans help muſt be vſed, yet ſo, that in the meane while we reſt and depend vponupon the alone help of God. But there was a ſpeciall cauſe to blame the Iewes, in regard they knew well that God had forbidden them to ſeeke for any help of the Egyptians: and therfore in this their fact they tooke ſo much from God, as they attributed to Pharaoh and his hoſt. It is not without cauſe therfore that our Prophet doth here make a flat oppoſition betweene Pharoah and God: How God and the creatures are ſaid to fight one againſt another.for the creatures are ſet as oppoſite againſt him in battell, either when they exalt themſelues againſt him, or when men abuſe them, and truſt in them, or deſire them more then is permitted vntounto them.

Verſ. 3. But the ſtrength of Pharaoh ſhall be your ſhame: and the truſt in the ſhadow of Egypt your confuſion.

NOw he ſhewes what the end of the wicked ſhall be that deſpiſed God and his word, and followed ſuch counſels as themſelues liked: to wit, that all their enterpriſes whatſoeuer ſhould turne to their ouerthrow. He alſo threatens them that they ſhall not not only be left fruſtrate of their hope, but that they ſhall alſo goe to ſeeke that with great loſſe and confuſion, which ſhould bring them nothing in the end but ſhame and ſorrow.

This muſt be alwaies the lot of the wicked, for howſoeuer for a time they ſeeme to be whollie at their eaſe, and that all things fall out according to their deſire; yet in the end the ſame things ſhall turne to their ruine. This is the iuſt reward of their preſumption, when they dare to paſſe the bounds of Gods word: for things attained by vnlawful means, ſhall neuer bring profit to the poſſeſſors.Things attained by vnlawfull meanes, ſhall neuer bring profi… to the poſſeſſors. He ſpeakes of the ſtrength of Pharaoh, by way of yeelding or granting: as if hee ſhould ſay; You verily thinke Pharaohs ſtrength is your ſafetie: but be better aduiſed, for it ſhall bring you nothing but ſhame and diſhonour. The ſhadow of Egypt vnderunder which you hope to ſhrowd your ſelues, ſhall cauſe you to be caſt downe with confuſion of face. Theſe two words of confuſion and ignominie, are to be taken both in one ſenſe; but the latter is added by way of amplification, becauſe it carries greater weight with it then the former.

Verſ. 4. For his Princes were at Zoan, and his Ambaſſadours came vntounto Hanes.

VVEe may ſee by the Prophets words, that the Iewes not onelyonly deſired the aide of the Egyptians, calling them to aide and ſuccour them: but he expreſſeth ſomewhat more to wit, that they obtained not the ſame without great coſt and labour. For it could not be auoided, but they muſt needes make long iournies, take much paines, and be at extraordinarie charges, to goe loden with their preſents to the furtheſt Cities of Egypt, which he here names. For they ſent no common perſons on theſe ambaſſages, but Lords and great Princes. The reprehenſion therefore is the ſharper, becauſe they had baſely ſought ſuccour of the Egyptians, trotting vp and down like poore ſuters. We are alſo to note y^e antitheſis here which we ſpake of before; to wit, that God was ready at hand, and neere to be found; ſo as they needed not to trauell far, nor to be at any great expences to call vponupon his name: for he tied himſelfe vntounto them by this promiſe; This is my reſt: Pſal. 132.14. and had told them that in that place hee would be found of them. But theſe poore wretches in deſpiſing God, did rather chooſe to vex themſelues, by running to the vttermoſt parts of the world, then to inioy that preſent helpe which was offred them within the walles of their owne Citie.

Verſ. 5. They ſhall be aſhamed of the people that cannot profit them, nor helpe nor doe them good; but ſhall be a ſhame and alſo a reproch.

HE confirmes the former ſentence: for it was a wonderfull hard matter to perſwade the obſtinate ſort amongſt the Iewes, that all things which they tooke in hand without the expreſſe warrant of Gods word, ſhould turne to their ouerthrow.Men may ſometimes proſper in bad and euill courſes, but it is to make their downfall the greater in the end. Now to the end they might be the more ſeuerely puniſhed, God ſuffered them ſometimes to proſper in their wicked courſes; that ſo, being more and more ſeduced, they might in the end breaks their owne neckes: for it came to paſſe by his iuſt iudgement, that Satan drew them on by little and little with his ſweete baites, till hee had caught them faſt in his nets. But in the end it was euident that they were not onelyonly depriued of that ſuccour which they expected, but were alſo ſharplie corrected for their preſumption and infidelitie.

The Prophet threatens them then that the Egyptians ſhall not onelyonly deceiue them, (as it often falles out that the wicked either giuegive vsus the ſlip when we hauehave moſt neede, or doe treacherouſly betray thoſe whom they hauehave ſet a gog with faire promiſes) but that they ſhould ſtand them in no ſtead, although they did their beſt indeuours to keepe that faith which they had promiſed. For let men do the vtmoſt they can for vsus,Men can doe vsus no good further then it pleaſeth God to bleſſe their indeuors for our good. yet in as much as the iſſues of all things reſts in the hands of God, we ſhall receiue no benefit thereby, vnleſſe God bee pleaſed to adde his bleſſing. When the Prophet ſpake this, it was verie doubtfull and hard to bee beleeued, that ſo mightie a people ſhould bee vnable to giuegive them helpe: but we ought to hold it for a ſure principle,A Principle. that all the comforts which the world is able to ſet before vsus, ſhall turne but to ſmoke, vnleſſe the Lord be fauourable and mercifull vntounto vsus.

Verſ. 6. The burthen of the beasts of the South in a land of trouble and anguiſh, from whence ſhall come the young and old Lion, the Viper, and fierie flying Serpent againſt them that ſhall beare their riches vponupon the ſhoulders of the Coltes, and their treaſures vponupon the bounches of the Camels, to a people that cannot profit.

HAuing inueied againſt the conſultations of the Iewes, in ſeeking helpe from the Egyptians, he now ſcornes them for the large expences, and great paines which they were at to bring this about: and therefore he denounceth the ſame curſe which he did in the beginning of the Chapter; becauſe they fooliſhly buſied themſelues much in trangreſſing Gods commandement. He mentions the South, becauſe they paſſed thorow the South Country, wherein Egypt was ſituated from Iudea. And in regard of the way thereunto, he calles the beasts, and ſpeakes to them: the rather to ſhame men, who were become ſenſleſſe, and would heare no admonitions at all. He therefore ſhewes that the effect of this prophecie ſhall extend it ſelfe to the very brute beasts, ſeeing men did ſhut their eares againſt it. For ſeeing this people did proudly contemne theſe threatnings, the Prophet doth for good cauſe direct his ſpeech to the Horſes and Camels, who though they were deſtitute of reaſon, yet ſhould they perceiue that God ſpake not in vaine.

Furthermore, the Prophet ſhewes that Egypt (vponupon which this people thought to build their perfect happineſſe) ſhould proue a land of trouble and affliction, euen to the verie beaſts. The way was long and tedious, yet they ſpared no coſt to ſatisfie their inordinate luſts: yea they were ſo violently ouerſwayed and caried away therewith, that no diſtance of place, nor length of way could poſſibly coole or abate the ſame.

Now Iſaiah threatens them with a ſpeciall iudgement, (beſides the former incumbrances) which ſhould catch hold vponupon them; to wit, that wild and cruell beaſts, that is, the young and old Lion, ſhould meete them. Which was no new nor extraordinary accident vntounto them that trauelled betweene Iudea and Egypt. Therefore hee heere notes out ſome thing more rare and dangerous; to wit, that beſides the ſore trauaile, diſcommodities, and charges which they ſhould be at, God in his iuſtice would meete them with ſuch misfortunes, that in the end they ſhould miſerably periſh. This doctrine ought to be applied vntounto vsus, who are too much wedded to the verie ſame vice: for as ſoone as any ſhew of danger ariſeth, wee by and by haſten to vnlawfull ſhifts, imagining that they ſhall doe vsus good, albeit we know they be condemned of God. Is it not great reaſon then, that if wee will needes partake with this people in their ſin, that wee alſo ſhould ſhare with them in their puniſhment, vnleſſe we preuent the ſame by repreſſing our ſtubburnneſſe and vnbeliefe by Gods word? We ought alſo to obſerue and take heede of this folly, which caries vsus away in ſuch wiſe, that we care for no coſt, nor refuſe any paines whatſoeuer, to ſatisfie and accompliſh our ouer great fond and furious luſt. Whileſt we were captiues vnderunder the Papacie, we had too wofull experience hereof, trotting hither and thither,Men will take great paines to fulfill their owne luſts, but none at al in yeelding obedience to the Goſpell. and made long and weariſome pilgrimages to diuers Saints, when as yet the moſt tedious iournies were eaſie and light vntounto vsus: but now when wee ſhould yeeld obedience vntounto God, and beare the light yoke of Chriſt, wee can indure no paines at all.

Verſ. 7. *Or, Surely.For the Egyptians are vanitie, and they ſhall helpe in vaine. Therefore hauehave I cried vntounto her: their ſtrength is to ſit ſtill.

THis verſe containes in it the expoſition of the former ſentence; for he denounceth and repeates but the ſame thing as it were; to wit, that the Egyptians ſhall ſtand the Iewes in no ſtead, albeit they weary their bodies, and empty their purſes neuer ſo much in ſeeking helpe at their hands. As if hee ſhould ſay; Egypts ſtrength ſhall be vnprofitable vntounto you, notwithſtanding they ſhould do their vttermoſt, and imploy all their power to that end. Thus the Iewes ſhould be vtterly fruſtrated of their hopes, and to their great griefe ſhould find themſelues much deceiued. The letter Vau, here ſignifies For, or, Surely, as I hauehave tranſlated it.

In the next place he ſhewes that the Iewes hauehave nothing to ſay for themſelues, in that they were thus giddy headed to runne into Egypt, and that they were vtterly vnworthy of pardon, in regard they would not repent, but wilfully and wittingly poſted downe thither, albeit they had been admoniſhed to tarrie at home. For I refer this crying vntounto Ieruſalem, to the perſō of God: wherein he complaines that he did but loſe his labour, in ſeeking to reclaime them by ſo many and plaine admonitions: therewithall ſhewing, that it was not without good cauſe that he had forewarned them to ſit ſtill; for he therein ſought to preuent the afflictions and calamities which otherwiſe he foreſaw would ſurely fall vponupon them. But whence, I pray you, ſprang this vnquietneſſe? Truely from this, that Ieruſalem would not beleeue the word of the Lord. In a word, he ſhewes that meere rebellion of heart pricked them forward to trot into Egypt. Why ſo? Becauſe they might hauehave liued in ſafetie, if they would hauehave taried at home.

The verbe to crie, ſignifies that they were not onelyonly admoniſhed by words, but alſo by ſtripes: whence it appeares, that their obſtinacie and rebellion was the greater. He takes ſitting ſtill here, to remaine and to reſt quietly in the houſe: for he will ſhew afterward, that it had been their parts to hauehave been of a quiet ſpirit. See now the fountaine from whence this vnquietneſſe and ſtirring, yea, this their madneſſe and giddineſſe of head ſprang. Oh! They thought that the Lord was too weake for their defence, vnleſſe the ſtrength of Egypt were alſo added thereunto. For it is the propertie of infidelitie,The nature of infidelitie. to ſolicite the hearts of ſuch as giuegive not honour enough to the power of God, to be in continuall vexation of ſpirit, without anie reſt at all.

Verſ. 8. Now goe, and write it before them in a table, and note it in a booke; that it may be for the laſt day for euer and euer.

HAuing conuinced the Iewes of manifeſt incredulitie, now he would hauehave it ſigned and ſealed as it were vponupon perpetuall record for a witneſſe vntounto all poſteritie, to the end thoſe which ſhould ſucceed might know both how obſtinate & rebellious this people were; as alſo how iuſtlie God inflicted his puniſhments vponupon them. We hauehave told you before that the Prophets were wont to gather their Sermons into certaine chiefe heads,See chap. 8.1. and afterwards to faſten them vponupon the gates of the Temple: which being read and viewed of all at leiſure, the Miniſters tooke them thence and laid them vp ſafely in Cheſts in the Temple: and thus the booke of the Prophets were conſerued, and afterward gathered orderlie into volumes. But when among the reſt there was ſome rare and excellent propheſie and worthie of memorie; then the Lord commanded that it ſhould be written in greater letters, the better to draw the people to y^e reading of it, that they might mark it the more diligentlie. The Lord now commands the Prophet to doe the like, thereby ſhewing that this was no ordinarie matter, but the whole to be carefullie written, and very attentiuely read. Yea, that it ſhould not only be read, but alſo ſo ingrauen as it were in mens memories, that it might neuer be raced out.

No doubt but the Prophet got great hatred of all hands by this propheſie, in regard he was not afraid to bring them thus vponupon the open ſtage, not only to ſhame them among thoſe that then liued, but among the poſteritie alſo, and that from generation to generation. For what can men leſſe indure, then to hauehave their wickedneſſes publiſhed, or that the ſame ſhould ſtand as it were vponupon record in the minds of men? oh! they can not abide that; they deteſt and abhorre it, accounting it a moſt vnworthie fact. Yet the Prophet notwithſtanding was to goe thorow with it, and to yeeld obedience vntounto God, albeit he thereby got the hatred of men,Iſaiahs conſtancie worthie to be obſerued & followed. yea and it may be put his life alſo in danger: which conſtancie of his we are carefullie to obſerue, in regard that he nothing feared the feare of men when the queſtion was of his obedience to his God, and the diſcharge of his dutie. Then he contemned hatreds, enuie, hurlie burlies, threats, falſe alarums, and all dangers, that ſo he might the more freely and boldly performe that charge which was impoſed vponupon him. In which reſpect it is our parts to follow and imitate his worthie example if we meane to giuegive eare and to follow Gods call.

Before them.] Others tranſlate, with them. But the word Before, agrees beſt, for he meant to prouoke the Iewes in the ſight of all, by ſetting forth this propheſie written in a Table. And hence may we gather that wicked men ought to be ſeuerelie reprehended, and that in the preſence of all, albeit they ſtorme neuer ſo much at it;Wicked perſons muſt be ſharplie reprooued, though they ſtorme neuer ſo much at it. as being a thing which at no hand they can away withall: for howſoeuer ſuch reprehenſions and threatnings doe them little or no good, yet others peraduenture may be warned thereby, when they ſhall ſee them ſo branded with perpetuall ſhame and infamie.

Iere. 17.1.That which is recorded elſewhere, to wit, the ſinne of Iudah is written with the penne of a diamond, and grauen vponupon the table of their hearts, ſhall be fulfilled in them. Neither ought they once to imagin that they ſhall eſcape, albeit they contemne the propheſies by ſtopping their eares at the publiſhing of them: for their wickednes ſhall be manifeſt to the view of men and Angels. Furthermore, in regard they did neuer willinglie repent themſelues, nor were aſhamed of their ſinnes, the Lord commands a ſpectacle of their infamie to be erected, and ſet vp before the eies of all: for as they were wont to engraue victories, or ſome notable things in tables of braſſe, ſo would God hauehave their ſhame noted in publike tables, which the Iewes notwithſtanding labored to hide and couer by their cauils. For this was an extraordinarie matter as I ſaid erewhile, that the Prophet was charged to defame his owne nation by ſo ſolemne an edict, for which cauſe it is added, that it ſhould be for the laſt day, that ſo they might be had in deteſtation for euer; or, becauſe that when the great Iudge ſhall appeere and ſit in Iudgement, and that all bookes ſhall be opened, then the ſinnes of the wicked ſhall be truly diſcouered: for then the things which before lay hid and buried as it were in obſcure darkenes, ſhall be diſcouered and brought to light.

Let vsus heere obſerue diligentlie that the propheſies were not written for the men of one age alone,Note that the propheſies were not only written for them of former times, but to inſtruct vsus and our poſteritie after vsus. but alſo for their children and all poſterities which ſhould be inſtructed, to the end they might learne to eſchew that hardnes of heart which was in their forefathers, Pſal. 78.6.7.8. and 95.8. And that which S. Paul ſaith of the whole Scripture, that it is profitable to teach, to admoniſh & comfort, agrees alſo to this propheſie: for we know that theſe points are needfull to be knowne in all times, 2. Tim. 3.16. Let vsus reiect then the imaginations of thoſe franticke ſpirits and bad companions, who affirme, that this doctrine was fit for that time, and not for this. Let y^e faithfull, I ſay, learne to ſtop their eares at ſuch blaſphemies, and to driue them farre away from them: for albeit our Prophet be now dead, yet muſt his doctrine ſtill liue and bring forth fruit amongſt vsus.

Verſ. 9. *Or, For.That it is a rebellious people, lying children, and children that would not heare the law of the Lord.

THe particle For, ſerues as an expoſition, in regard the Prophet now explanes that which the Lord would hauehave publiſhed to all poſteritie, namely, that the obſtinacie of this people was paſt cure, becauſe they would not ſuffer themſelues to be brought into any good order, notwithſtanding they were dayly taught and inſtructed. Beſides, we may from their vaine bragges gather how much theſe goodly Epithites did pierce and gall y^e hearts as well of ſmall as great: for they gloried they were the holie poſteritie, and how they iſſued out of Abrahams loines, as if Gods adoption had ſerued for a vaile to couer all their groſſe and palpable wickedneſſes, though they were neuer ſo manifeſt. Nay, God meant to lay them open, and to publiſh their wickedneſſes with ſound of trumpet, as it were. For in accuſing them to be ſuch as refuſed to heare the law of the Lord, he therein opens the fountaine whence all preſumption flowes, to wit, the contempt of the word, which diſcouered their impietie in deſpiſing euen of God himſelfe: for they lie who ſay they will ſerue God, and yet will not be in ſubiection to his Commandements.

Iſaiah alſo aggrauates their offence for reiecting the medicine that ſhould hauehave cured their maladies,He that refuſeth to ſubmit himſelfe vnderunder the cenſure of the word, taxeth God of tyrannie, is bewitched of Satan, and hates integritie. which medicine was offred them in his (wholeſome) doctrine. For this cauſe he calles them rebellious, vntamed, or wild; as alſo liers, or diſloyall, in regard that whoſoeuer will not ſubmit himſelfe to Gods word, doth openly turne his back vponupon him, no leſſe then if God plaid the tyrant in exacting ſome vnreaſonable thing at his hand: and therewithall doth alſo ſhew, that hee is bewitched with the illuſions of the diuell, and giuen vp to the vanity of his own heart, ſo as he hates all integritie.

Verſ. 10. Which ſay vntounto the Seers, See not; and vntounto the Prophets, Prophecy not vntounto vsus right things: but ſpeake flattering things vntounto vsus; prophecie errors.

HE how in plainer termes, ſets forth and ſhewes as in liuely colours, what that obſtinacie & contempt of the word is, whereof hee ſpake before: for the wicked not onelyonly ſcorne all inſtruction, but doe alſo furiouſly reſiſt it; yea, they wiſh it were vtterly aboliſhed and buried in euerlaſting forgetfulnes. This is it which Iſaiah meant to ſay; to wit, that they did not onelyonly turne their eares, eyes, and all their ſenſes from holy doctrine, but could very well hauehave found in their hearts that it had been vtterly extinct and aboliſhed: for the wicked are euermore pricked forward with ſuch rage, that they would hauehave no mention at all made of that which they cannot abide to heare of. For the power and officacie of the word ſo galles and ſtings them, that they ſhew themſelues to be no better then furious wild beaſts in rage and crueltie. Faine would they eſcape, but they are compelled in deſpite of them to heare God ſpeake; yea and to tremble before his Maieſtie.

Now it vſually falles out that after this bitternes againſt the word, in the next place they fall to hate the Prophets that hauehave bin the Miniſters of it: and not onelyonly that, but to lay ſnares, and to vex them with perſecutions, baniſhments, and oft times with death it ſelfe. By meanes whereof, they thinke vtterly to roote out & race from off the earth, both the doctrine, and Doctors alſo that teach it. For men had rather heare dreames and fables, then to bee faithfullie taught.

The Prophet ſets not down here the verie words which they ſpake; to wit, as if they had openly pronounced them; but hee ſhewes what was in their hearts: for hee had not to deale with ſuch fooles as would goe blaze their impieties to the whole world: no, they were growne to the height of hypocriſie. For they made the world beleeue, they were ſuch as ſerued God deuoutly, and therefore complained as if the Prophets did them great wrong, ſo to diffame them. But Iſaiah pluckes off this viſard wherewith they couered themſelues, and lets the world ſee what they were indeed; ſeeing they would not be brought to giuegive place to the trueth. For whence (I pray you) proceeded their murmurings againſt the Prophets, but that they neither could nor would hearken to the voice of God?

The Prophets were called Seers, becauſe the Lord reuealed that vntounto them, which they were afterwards to reueale vntounto others: for they were as beacons ſet vponupon an hil, and as watchmen, thence to diſcouer a farre off tidings either of that good or euil which was by and by to inſue. But the people could not abide to heare of troubles; and therfore they hated the Prophets, who by laying their ſins cloſe vntounto their conſciences, were therewithall proclaimers of Gods vengeance which was ready to ſeaze vponupon them. To this appertaines theſe words, ſee not, prophecie not right things: not that they vttered theſe things indeed, as we hauehave ſhewed before; but becauſe they thought thus in their hearts, in which they wiſhed the Prophets would be leſſe ſeuere. For it went againſt the haire (as they ſay) to bee ſo ſharply dealt withall. Doubtleſſe none of them would once ſhew themſelues ſo impudent, as in plaine termes to deſire they might be ſeduced; or to ſay, that they would reſiſt the trueth: for in outward profeſſion, they made the world beleeue they ſought to promote the ſame with all diligence, as all our aduerſaries the Papiſts doe at this day: but they denied that the ſermons of Iſaiah, or of the other Prophets, were the word of the Lord. They were not afraid to tell Ieremiah, that he was a lier; and not onelyonly that, but gaue him threatning words ſaying, Thou ſhalt not prophecy in the name of the Lord, leſt thou die by our hands: Ier. 11.21. Thus we ſee the publiſhing of the truth was to them a thing intollerable. Now in turning their eares from it, what could they elſe beleeue but lies? See then how they ſought to be ſeduced and deceiued wittingly.

But hee diſcouers the fountaine from whence all this ſprang, when hee ſaith, they deſired to be flattered. For they would hauehave been moſt readie to hauehave heard and receiued flattering words, and could well hauehave found in their hearts that their eares might hauehave been tickled in the name of the Lord forſooth. What is the reaſon then why the world is not onelyonly ſubiect to bee gugled by impoſtures, but alſo that it earneſtly ſeekes and receiues the ſame? Surely becauſe all men naturally deſire nothing more, then that they might be ſuffered to rot in their filthineſſe, through flatteries. But the meſſengers of God muſt of neceſſitie bee ſharpe in their reprehenſions for all that, if they meane to approue themſelues vntounto God. Whence it followes, that worldly men cauill fooliſhly and childiſhly when they ſay, we could bee content to bee Gods diſciples with all our hearts, if hee would not deale too ſeuerelie with vsus. Which is all one, as if for their ſakes they would cauſe him to alter his nature, and to denie himſelfe: as alſo Micheas ſaith, that the Iewes cared for no Prophets, but ſuch as would prophecie vntounto them of wine & ſtrong drinke: Mich. 2.11.

Verſ. 11. Depart out of the way: goe aſide out of the path: cauſe the holy one of Iſrael to ceaſe from vsus.

THe ſumme is; that when the Prophets are deſpiſed, God himſelfe is there withall deſpiſed and reiected, ſo as he hath no more audience. This the wicked cunningly diſſemble, becauſe they are aſhamed to confeſſe ſo great a wickedneſſe againſt themſelues: but it goes neuer the better with them for all that. For God wil be heard by thoſe to whom he hath giuen commandement to ſpeake vntounto vsus,Would wee obey G…d? let vsus ſhew it by our obedience to the doct…ine of the Prophets and Apoſtles. and to publiſh that doctrine which is contained in his word. Ought he then to be heard? Is any reuerēce due vntounto him? Let vsus ſhew it in imbracing his word, as it is contained in the writings of the Prophets and Euangeliſts. Which I wiſh ſhould be well noted, to vphold the credit of the word: for thoſe that reiect it, doe as much as if they denied God to hauehave any being.

Againe, the cauſe of ſuch impietie is here touched, which doubles the fault; to wit, becauſe God flatters vsus not in our ſinnes, but performes the office of a good and expert Phyſitian. Men deſire to be flattered, and cannot willingly indure that God ſhould threaten them: thence proceedes this hatred and reiection of the word: thence comes that furious war which they raiſe vp againſt the Prophets, whoſe threats and reprehenſions they can by no meanes indure. For what cauſe ſhould men hauehave to reuolt from God, and from vnderunder his rule and gouernment; were it not that they pleaſe themſelues with the miſts of errors, and hate the right way? The Prophet therefore fitly ioynes theſe two thigs together: firſt, the contempt of heauenlie doctrine: ſecondly, the hatred of vprightneſſe.

Verſ. 12. Therefore thus ſaith the holy one of Iſrael; Becauſe you hauehave caſt off this word, and truſt in violence and wickedneſſe, and ſtay thereupon:

HE addes the chaſtiſement of this impiety; to wit, that they ſhould not eſcape vnpuniſhed, becauſe they refuſed to heare the Lord ſpeaking vntounto them: which contempt he expreſſeth the more fully by the verbe to Reiect, or, to diſgorge. He calles it this word, vſing therein a word demonſtratiue, in regard that men willingly forge vntounto themſelues a word agreeable to the manner and courſe of their owne life: but they will giuegive God no audience when hee ſpeakes. Afterwards hee oppoſeth Gods milde ſummoning of them, and an exhortation to a quies reſt, againſt their turbulent enterpriſes, ſaying; You truſt in violence and ſtay thereupon. The word Oſeq, ſignifies rapine and extortion, in things appertaining to mens ſubſtance: others tranſlate, Riches ill gotten: others, Slander, or, miſreporting: but they expreſſe not the Prophets meaning ſufficiently. For mine owne part I refer it not to Riches gotten by wicked practiſes; but rather to the pride and rebellion, wherewith this people were puffed vp.

Violence and wickedneſſe.The word iniquitie, afterwards added, is not to be reſtrained to iudgement; becauſe as I thinke, it hath a larger ſcope: for by theſe two words, the Prophet meant to ſet forth the impudencie of the wicked, who proudly and inſolently exalted themſelues againſt God Why ſo? Becauſe they would alwaies do what them liſted, and withſtood him and his ſacred will. And as the Poets fained that the Giants made war with God,A fiction of Poets. ſo theſe reſiſted him when he threatned, perſwading themſelues that they were able to make his force to recoile by their pride and ouerweening.

Verſ. 13. Therefore this iniquitie ſhall be vntounto you as a breach that falleth, or a ſwelling in an high wall, whoſe breaking commeth ſuddenly in a moment.

THis is the ſentence touching their puniſhment, which Iſaiah ſets forth by a goodly ſimilitude: for he compares the wicked to a wall that is cracked or ſwollen. Now as the ſwelling of a wall, ſhewes that it is readie to fall, becauſe it cannot long ſtand vpright, vnleſſe all the parts be equally knit together; ſo the pride and inſolencie of the wicked, is an infallible ſigne & token of their preſent deſtruction: for the more they are puffed vp, the more ſudden ſhall their downfall be. And as they are full of wind, ſo it is not poſſible, but being ouercharged therewith, they muſt forthwith breake in ſunder. Hee bids them therefore to exalt themſelues and to behaue themſelues malapertly againſt God, if they will: but in concluſion, hee will quickly ouerturne your pride & preſumption; for it is nothing elſe but a bubble ful of wind. Hence we are to be admoniſhed, that there is nothing better for vsus, then that wee wholly ſubmit our ſelues vnderunder God: and ſo to gather in all our ſpirits, that we bind our ſelues perpetually to doe him ſeruice. For whoſoeuer hee be that ſhakes off this humilitie, and growes proud, muſt needes breake in ſunder with gathering in ouer much wind. The Lord indeed for a time ſuffers the wicked to ſwell, and make their great riſings and ouerflowings appeare, that in the end they might pull ruine and deſtruction vponupon themſelues, by their pride and vaine boaſtings.

Verſ. 14. And the breaking thereof is like the breaking of a Potters pot, which is broken without pitie: and in the breaking thereof, there is not found ſo much as a ſhard to take fire out of the harth, or to take water out of the pit.

WHen a wall falles downe, yet there remaines ſome remnants of the ruines thereof; and beſides, the ſtones will ſerue for ſome good vſes; yea, that which is fallen may be reedified. But our Prophet prophecieth here, that thoſe which ſhall behaue themſelues thus rebelliouſly and proudly againſt God, ſhall periſh in ſuch ſort, that they ſhall neuer be healed; ſo that the remainder ſhall be vtterly vnprofitable. He therefore vſeth a ſimilitude taken from an earthen veſſel, whoſe broken peeces can neither be made vp, nor gathered together againe. Which threatnings ought greatlie to moue vsus to imbrace y^e word of God with all reuerēce, when we heare that ſo horrible puniſhments are prepared for thoſe which deſpiſe the ſame: for the Prophet ſhewes that they ſhall be whollie deſtroyed and vtterlie confounded, and takes away all hope of their reſtauration. And good reaſon: For wee ſee how the contemners of God ceaſe not dayly to ſet vp their Creaſts, notwithſtāding they hauehave had the foile three or foure times: Why ſo? Becauſe nothing is more difficult then to pluck from out of their hearts that falſe confidence which was faſt rooted therein.

Verſ. 15. For thus ſaith the Lord God the holie one of Iſrael, In reſt and in quietnes ſhall ye be ſaued; in quietnes and in confidence ſhall be your ſtrength: but yee would not.

HEre the Prophet ſhewes one ſpeciall touching the contempt of God. For when hypocrites are generallie admoniſhed, it toucheth them little or nothing at all: the Prophets therefore vntounto their generall doctrines adde particular applications;The prophets are wont to deſcend from generall doctrines to particular applicatio…s. touching in a ſpeciall maner the conuerſation or thoſe with whom they had to doe, and ſo alwaies aimed at ſome certaine marke, or end. For his aduerſaries might thus cauill and ſay, Wherefore doeſt thou accuſe vsus of ſo great an impietie, as if we meant to reiect the word of the Lord?

This particular therefore is alledged to preſſe vponupon their conſciences, and to cut off all occaſions of vaine cauillations. As if he ſhould ſay, Did not the Lord tell you that in reſt and ſilence ſhould be your confidence? Why ſtaid you not vponupon this counſell of God? To what purpoſe hauehave you kept ſuch fiskings to and fro? Thus the Prophet conuinced them with ſuch forcible argumēts, that without extreame impudencie they were vnable any way to excuſe themſelues: or if they did, yet he went away with the victorie, as they ſay.

He calles the Lord the holie one of Iſrael, the rather to reproach them the more for their vnthankfulnes, that ſo they might the better know what ſuccour they might hauehave had frō him who would hauehave been their gardian, and as their protector. But hauing once deſpiſed him, their diſtruſt caried them away to ſeeke help of the Egyptians; which queſtionles was a wickednes vtterly inſupportable. This Epithite then conteins vnderunder it a bitter complaint, in regard they had ſtopped vp the paſſage againſt the Lord, who drew neere vntounto them for their good.

Some tranſlate the word Shuuah Repentance; others, whom I had rather follow, Reſt: for I thinke the Prophet meant often to tell the people that the Lord required nothing of them but to reſt themſelues quietly in him. Neither is it ſuperfluous that he recites one and the ſame thing in two words: for of ſet purpoſe he hath put theſe words reſt and ſilence together, that he might the better reprooue the diſtruſt and incredulitie of the people.

Moreouer this ſentence conteins two parts, to wit, a Commandement, and a promiſe:A Commandement, and a promiſe. for he commands the people to ſit ſtill; in the ſecond place he promiſeth an aſſured deliuerance. In regard the people gaue no credit to this promiſe,In theſe words, Shall ye be ſaued. No obediēce without faith. No peace without faith. No faith without a promiſe. Only faith quiets perplexed conſciences. Infidelitie the mother of vnneceſſarie feares and diſtractions. they therefore obeyed not the commandemēt: for how ſhould they obey him, in whom they beleeue not, or vpō whoſe promiſes they reſt not themſelues? We need not maruell then if they be depriued of peace and reſt, which without faith can hauehave no place; neither can faith be without the promiſes: which being receiued, then, and not before, the troubled and perplexed minds come to be quieted. Infidelitie then only is it that begets this trouble, and therefore the Prophet hath iuſt cauſe to reproue it, ſhewing, that it is the fountaine from whence all their miſerie ſprang.

Now albeit our condition be not altogether like to that of the Iewes; yet God would hauehave vsus quietly to wait for his ſuccour, to the end we ſhould not be troubled or perplexed, but to hope in his promiſes.This doctrine belongs to vsus. This doctrine ought to be common to all the faithfull, for Satan inuēts nothing elſe but how to trouble and vex them, and to cauſe them to fall from that happie eſtate in which they are. Moſes long ſince gaue this admonition, ſtand you ſtill, and the Lord ſhall fight for you, Exod. 14.14. Not that he meant they ſhould fall aſleepe, or be idle,A peaceable and quiet conſcience will giuegive ſufficient comfort in all diſtreſſes. but he only required they would keepe this peace in their hearts, Coloſſ. 3.15. which if we inioy, we ſhall finde by experience that it alone will ſuffice vsus for our ſuccour; but without it we ſhall be ſure to be puniſhed for our lightnes and preſumption.

Verſ. 16. For ye hauehave ſaid, No, but we will flee a ray vponupon horſes, therefore ſhall yee flee: Wee will ride vponupon the ſwifteſt, therefore ſhall your perſecutors be ſwifter.

HE ſhewes how they would by no meanes quietlie wait for the ſaluation of y^e Lord, for they choſe rather to hauehave help from the Egyptians. But there is heere a goodly meeting together of words, whereby he turnes againſt themſelues their owne ſpeeches that were ſo full of vaine confidence: for in the firſt place he takes the word to flee, to eſcape, and in the ſecond place, to take their flight. The Iewes ſaid it was much better for them to preuent the preſent danger in fit and conuenient time, and therefore promiſed themſelues good ſucceſſe if they vſed the aid of the Egyptians. Truly ſaith Iſaiah, I denie not but you ſhall flee, yet not for your ſafetie; for you ſhall turne your backs vponupon your enemies, and ſhall be purſued of horſes much ſwifter then your owne.

But wee ſhall perceiue yet more cleerely what vice it is which Iſaiah here taxeth the Iewes withall, by their preſumptuous anſwer,Horrible preſumption to oppoſe our no, to Gods yea. No: to wit, that they obſtinatlie refuſed to yeeld obedience to that counſell which God gaue them by his Prophets, and thought it ſafer for them to prouide for their owne defence by ſome other meanes. Thus in contemning God, they eſteemed the falſe conceit touching the meanes of their ſaluation, which they had forged in their owne heads, (before that which he had preſcribed them.)

Let vsus in any wiſe therefore turne away our eyes from beholding preſent things,To truſt in God whileſt outward helps faile vsus, manifeſts that we hauehave faith. A hard matter to vſe this world as if we vſed it mot. All things muſt of neceſſitie ſucceed ill with them that truſt more in the creature, then in the Creator. An heritage is haſtily gooten at the beginning, but the end thereof ſhall not be bleſſed. Pro. 20.21. and from relying vponupon humane helpes, that ſo we may wholly depend vponupon God; for then wee ſhew whether we truſt in him or no indeede, when outward means faile vsus. I grant it is verie lawfull for vsus to vſe the things of this life: but alas, wee are of ſuch a crooked nature, that in vſing of them, for the moſt part wee leaue and forſake God, and wholly abuſe thoſe his good gifts. Beſides, we are to obſerue how wofull their end is, who truſt more in outward helpes then in God. For all things muſt needes goe backward, and fall out againſt their expectations: for example, wee ſee that whileſt theſe Iewes imagined to ſaue themſelues, they are conſtrained to flee away with ſhame and diſgrace, and in the meane while did themſelues no good at all. It may ſo fall out, I grant, that things may hauehave ſome outward ſhew of good ſucceſſe in the beginning; but it is onelyonly to the end, that the change when it comes, might bee the more cumberſome and heauier to beare. Iſaiah denies not but Egypt might afford them ſome helpe: but withall he telles the Iewes, that God would finde meanes enough ſo to croſſe and ouerthrow that helpe, that they ſhould no way eſcape his hand. For though the whole world ſhould doe their vtmoſt, yet ſhal they neuer be able to defeat God of that which he hath determined.

Verſ. 17. A thouſand as one ſhall flee at the rebuke of one: at the rebuke of fiue ſhall yee flee, till yee bee left as a ſhippe maſt vponupon the toppe of a mountaine, and as a beacon vponupon an hill.

BEcauſe the Iewes truſted in their ſtrength, in regard of their multitude, (which men are apt to do when they ſee and behold their power) the Prophet plainly telles them, that all the ſtrength they are able to make at home, ſhall doe them no more good, then if it were far remote from them. Why ſo? Becauſe the Lord would ſo breake and ſo daunt their courage, that all their forces ſhould ſtand them in no ſtead. For to what purpoſe ſerue weapons or an hoſt of men; yea what good can garriſons or fortreſſes doe, when mens hearts are appalled in them with feare? Alas! all our power is but weakneſſe, except the Lord fortifie and ſtrengthen vsus with the power of his holy Spirit.No ſtrength but from the power of Gods holy Spirit. This ſentence is often found in the law; to wit, that when they hauehave forſaken the Lord, many of them ſhall bee put to flight before a few of their enemies: Deut. 28.62. But the diuerſitie betweene the Law and the Prophets,The differēce betweene the Law and the Prophets. is this; the Prophets apply that to ſome particular vſe, which Moſes deliuered generally, as we hauehave ſhewed elſewhere.

Wee hauehave therefore to note three things here. Firſt, that we ſhal hauehave no more ſtrength then that which is giuen vsus of God. For if he ſuſtaine vsus not by his almightie power, wee ſhall forthwith be out of heart. Secondly, it comes to paſſe by Gods iuſt iudgement, that men ſhould make vsus afraid, when hee cannot obtaine ſo much of vsus, as to write his feare in our hearts. For it is equall that mens words and threats ſhould quaile vsus,It is iuſt with God to feare vsus with the wordes of men, when we will not tremble at his voice. when we deſpiſe the voice and threats of the Lord. We may alſo note in the third place, that the Lord hath no neede of any great preparations to correct vsus; for if he lift vp but his leaſt finger againſt vsus, we are forthwith vndone: he needs not an hoſt of men to ouerthrow vsus, bee wee neuer ſo well fitted and furniſhed to withſtand him. Moreouer, he tels them that their calamitie ſhall laſt vntill they be brought to nought: ſo as there ſhall onelyonly remaine ſome ſmall markes of Gods mercy, amidſt ſo great a waſte and deſtruction of the land.

Where he ſaith, as the maſt of a ſhip in the top of a mountaine, it may be expoūded two waies. Some thinke the ſimilitude is taken from a wood or forreſt cut downe:The firſt Simile. for when men do ſo, they leaue certaine faire and high trees ſtanding, which may ſerue for ſhips. But the word Har, is taken for a rocke, or rocky place againſt which ſhips vſe to wracke themſelues;The ſecond Simile. after which, there is eſpied a maſt, or ſome ſuch thing, as witnes of that ſhipwracke.As a beacon. The Prophet yet addes another ſimilitude taken from the ſignes of victorie, which are vſually erected and ſet vp after the diſcomfiture of the enemie. In a word, hee ſhewes that there ſhall bee ſo ſmall a remainder of men, that it ſhall much reſemble a generall waſte and deſolation. As if he ſhould ſay; This great multitude now dazles your eyes, but there ſhall come ſuch an ebbe and ſcattering of them, that there ſhall not bee left ſo much as the face of any people. By this are we admoniſhed, how humble, modeſt,Let not the ſtrong man glory in his ſtrength… Ier. 9.23. and meeke wee ought to bee notwithſtanding our great riches and ſtrength: for if we lift vp our hearts, the Lord hath skill to take vsus downe by and by, and to make vsus become more daſtardly then women or little children: ſo as we ſhall not dare to looke one of our enemies in the face; and if wee doe, yet all our forces ſhall melt away as ſnow (before the ſunne.)

Verſ. 18. Yet therefore will the Lord wait, that hee may hauehave mercy vponupon you: therefore will he be exalted, that hee may hauehave compaſſion vponupon you: for the Lord is the God of iudgement. Bleſſed are all they that wait for him.

THe Prophet now addes a conſolation:Stil the Lord in wrath remembers mercy. Hab. 3.2. for hitherunto hee hath ſo terrified them, that all the faithfull amongſt them might hauehave been driuen to diſpaire. His meaning is therefore, to comfort their hearts; that ſo hauing taſted how pitifull and gracious the Lord is: in the middes of theſe their calamities they might notwithſtāding poſſeſſe their ſoules in patience, and vphold their faith by the power of the promiſes. This waiting hee oppoſeth then to that ouer-great hast, againſt which hee cried in the beginning of the Chapter. For there hee reprooued the people for their poſting downe into Egypt, and condemned therein their infidelitie: but now contrariwiſe to their reproach he tels them,Our God will not render like for like. Pſal. 103.10.12.13. that the Lord will not render like for like, albeit they hauehave much diſhonored him; neither wil he haſten to puniſh them. Others expound, He commands you to wait; or, He will make you wait. But as I thinke the ſenſe which I hauehave giuen agrees beſt.

Now that we may the better cleare this ſentence, we muſt lay this foundation, to wit, that God alwaies keeps a meaſure in his corrections:God keeps a meaſure in his corrections, becauſe he is inclined to merciemercy. the reaſon is, becauſe he is inclined to merciemercy, which we gather from the word Iudgement: for the Prophets meaning therein is, that the Lord not only chaſtiſeth, but alſo euermore vſeth a moderation in his chaſtiſements,God not only chaſtiſeth, but keeps a moderation in his chaſtiſements. according to that in Ieremiah, Correct me ô Lord, not in thy wrath, but in iudgment, leſt I be conſumed and brought to nought, Iere. 10.24. Alſo in another place, I will not vtterlie cut thee off, but will correct thee in iudgement,Iudgement in this place oppoſed to ſeueritie. Iere. 30.11. Thus Iudgement is oppoſed to ſeueritie; the Lord ſo moderating his blowes in ſmiting the faithfull, that he cuts not off from them all hope of their ſaluation, for of that he alwaies hath a moſt tender reſpect. And therfore as Abacuk ſaith, In the middes of his wrath he euermore remembers merciemercy. He is not like one of vsus then,The Lord is patient towards vsus becauſe he would hauehave none of vsus to periſh. 2. Pet. 2.9. to take the aduantage preſentlie, and to flie vpō vsus. Alas! ſo we ſhould be brought to nought by and by. No, he attends vsus with patience.

Moreouer, it is a confirmation of no ſmall weight, when he addes, that God will ſhew a ſigne of his glorie in pardoning his people. Where I hauehave tranſlated, He wilbe exalted, that he may be mercifull; others turne it, When he ſhall be mercifull. But I thinke the firſt tranſlation ſutes beſt. It ſeemes to vsus ſometimes that the Lord either ſits idle in heauen, or ſleeps when he permits the wicked to offer violence to his people: and the ordinarie phraſe of the Scripture is, that he ſits ſtill, or is farre off when he defends not his Church. When therfore he had let looſe the raines to the Chaldeans to oppreſſe the Iewes, they might hauehave thought he had beene aſleepe. Wherefore the Prophet ſaith, that the Lord will exalt or raiſe himſelfe againe, and wil goe vp into his Iudgement ſeate. What to doe? That he may ſhew you merciemercy.

Where he ſaith, Bleſſed are all thoſe that wait for him, this flowes from the former part of the ſentence, wherein he called the Lord the God of Iudgement. When the Prophet ſpeakes thus graciouſly of him, it is that he might perſwade and exhort the Iewes to hope and patience,Hope and patience. for the people were full of diffidence, and were toſſed to and fro with a maruellous vnquietnes, and vexation of ſpirit: Why ſo? Their infidelitie pestered them ſo miſerablie, that they were not able with quiet minds to wait vponupon God. Well, to remedie this vice,A definition of hope. he exhorts them to wait, that is, to hope. Now hope is nothing elſe but the perſeuerance of faith,If they be bleſſed that wait for God, thoſe muſt needs be accurſed that flee from him. Without hope, no happines nor ſaluation. when we peaceablie wait for the accompliſhment of Gods promiſes. Where he ſaith, Thoſe ſhall be bleſſed that wait for him, on the cōtrarie he ſignifies, that ſuch as ſuffer themſelues to be ouerſwayed with impatiencie, and hauehave their refuge to wicked ſhifts, ſhall be accurſed, and in the end ſhall periſh: for without hope in God, there is neither ſaluation nor happines.

Verſ. 19. Surely a people ſhall dwell in Zion and in Ieruſalem: thou ſhalt weepe no more: he will certainlie hauehave merciemercy vponupon thee at the voice of thy crie: when he heareth thee, he will anſwer thee.

HE confirmes the former ſentence, to wit, that the people ſhall indeed be afflicted, but yet that in the end they ſhall returne vntounto Zion. But this was a matter very incredible, eſpeciallie after the ruin of Ieruſalem and the whole land, for then it ſeemed that all the people were cōſumed: yet the Prophet giues them a promiſe that the Church ſhall continue ſafe.We muſt dwell in Zion and in Ieruſalem if we will hauehave our requeſts heard and granted. He begins at Mount Zion where the Temple was erected, and ſaith, that the Lord ſhall yet be there called vponupon: then he addes, that it ſhall be alſo in Ieruſalem: thereby vnderſtanding the ſpreading and increaſing of the Church; together with the reſtauration of ſuch things as before were ruinated. In the meane while he aduertiſeth them that Ieruſalem ſhall be repeopled, becauſe God had his dwelling there.

When he addes, thou ſhalt weepe no more, it is to ſhew that their lamentations ſhould not laſt alwaies. The Church, that is, all the faithfull, ſhould be in great heauineſſe whileſt they remained in ſo miſerable and in ſo wofull an eſtate; but Iſaiah tels them y^t this their ſorrow ſhall hauehave an end: and in this ſenſe is it ſaid in Pſal. 126.9. that thoſe which ſow in teares ſhall reape in ioy. The Lord often ſuffers vsus to be preſſed with wonderfull anguiſhes, but in the end he will relieue vsus, and giuegive vsus matter of gladnes, to wit, when he turnes the captiuitie of Zion: The returning of Ziōs captiuitie, the matter of our true ioy.for this is the true ioy of the faithfull. Moreouer, in as much as it is a thing very difficult to reioyce whilſt the tokens of Gods iudgements preſent themſelues to our view on eueryevery ſide, the Prophet ſets the cauſe of ioy before vsus in his merciemercy: Our ioy flowes from Gods ſhewing of merciemercy.for we may aſſure our ſelues that all ioy and reioycing ſhal returne and abound as ſoone as Gods anger ſhall be appeaſed towards vsus, according as we hauehave before alledged that famous ſaying of the Prophet Abacuck, that in the middes of wrath the Lord remembers merciemercy:Though God be moſt readie to ſhew merciemercy, yet will he be ſought vntounto. Ezek. 36 37. and neuer ſo farre afflicts his Church, but he limits, moderates, and meaſures his blowes by iudgement.

Our Prophet likewiſe ſhewes by what meanes we may obtaine this grace, in ſaying, it ſhall be when God ſhall heare the voice of thy cry. For in theſe words hee incites and prouokes the faithful to praiers, and ardent ſighes and groanes:To demand pardon of God without ſenſe of ſin, is the next way to depriue vsus of this mercy here promiſed. for if wee aske pardon of God, and be not touched with repentance and remorſe for our ſinnes; whence indeed this cry ought to proceed, we are vtterly vnworthy to hauehave any mercy ſhewed vsus. Would wee then hauehave the Church deliuered from death, and reſtored vntounto a proſperous eſtate, no leſſe thē if ſhe were raiſed vp out of her graue? Oh let vsus cry vntounto the Lord that hee may heare the voice of our cries, No looking for ſuccour without the affection of prayer.ſighes, and groanes. For alas! if wee be void of the affection of praier, how can wee looke for any ſuccour of him?

To anſwere here ſignifies nothing elſe but that God wil cauſe vsus to feele by experience, both his helpe and fauour: for the Lord anſwers vsus not by voice, but by the effects. And yet let vsus not thinke he will forthwith anſwer our crie…. Why ſo? Many times there is much weakneſſe of ours mingled with them; ſo as they be diſordered by reaſon of our vnbridled paſſions: he will aſſiſt vsus when it ſhall be expedient for vsus; ſo as wee ſhall proue by experience that hee hath reſpected our ſaluation.

Verſ. 20. And when the Lord hath giuen you the bread of aduerſitie, and water of affliction, thy raine ſhall be no more kept backe, but thine eyes ſhall ſee thy raine.

HEe continues on his former ſpeech, confirming the hearts of the faithfull, leſt they ſhould faint:Patience begets hope of a good iſſue. for patience alwaies begets hope of a better iſſue. He therefore inſtructs them p…tiently to beare the chaſtiſement to come, becauſe they ſhould onelyonly feele Gods wrath the…ein for a time; but ſoone after, the ſtorme ſh…ll be blowne ouer; hee promiſeth them that ioy and deliuerance ſhall bee at hand,See Hoſ. 14 5 becauſe God will turne his anger away from them.

I expound the latter Ʋau, After that: as if hee ſhould ſay; After you hauehave been thus afflicted,Pſal. 30.5. then the Lord will bleſſe you; for hee will change your mourning into ioy. Whereas ſome take the word Raine, for Inſtructer, it agrees not with the text: for albeit the principall fruit of our reconciliation with God, ſtands in the inioying of faithfull Teachers, yet becauſe the common people had ſuffered much want, Iſaiah fitting his ſpeech according to their weaknes, giues thē therin a taſte as it were of Gods fatherly goodnes in mentioning great plenty of all things.

By the words bread and water, hee ſignifies an extreme pouerty and want of outward things: and therefore hee addes aduerſitie and affliction. Now in ſtead of this penurie, he promiſeth to ſend them fruitfull increaſes, which he expreſſeth vnderunder the word Raine. For hee takes the cauſe for the effect: as if he ſhould ſay; The earth ſhall be exceeding fruitfull: in which phraſe of ſpeech, the Prophet alſo had reſpect to the ſituation of that Country; which waited for no other meanes to make it fruitfull, but the raine which fell from heauen; for it was not watered by the ouerflowing of riuers or fountaines,See Deus. 11.10. but onelyonly with raines. Iſaiah therefore ſhewes that the Lord will ſend abundance of thoſe fruits, which otherwiſe he could hauehave diminiſhed or taken away by barrenneſſe. In any wiſe therefore let vsus learne to comfort our ſoules with theſe and the like promiſes, when wee ſhall in anie ſort feele the hand of our God heauie vponupon vsus.

Verſ. 21. And thine eares ſhall heare a voyce behind thee, ſaying; This is the way, walke yee in it, when thou turneſt thee to the right hand, and when thou turneſt thee to the left.

THe fruitfulneſſe of the land, whereof hee ſpake before, ought to bee eſteemed a good bleſſing of Good. But behold here the chiefeſt cauſe of ioy and gladneſſe; to wit, when God vouchſafes vntounto vsus the wholeſome & ſincere milke of the word (for our ſoules.) For there is no famin of bread that ought ſo much to affect vsus with feare and perplexitie, as the famin of Gods bleſſed word.The famin of Gods word a famin of all famins. And indeed looke how much more precious the ſoule is then the body, ſo much the more ought we to feare that famin aboue all other famin: as alſo another Prophet telles vsus: Amos 8.11. Our Prophet then promiſeth vntounto the Iewes a benefit,But the inioyi…g of it a benefit of all benefits. Falſe Prophets would be taken for the onelyonly Doctors of the Church. a…oue all benefits the greateſt. What is that? They ſhall now bee fed with the word of God, which had been exceeding ſcarce amongſt them before. The falſe Prophets I deny not will boaſt, that they alſo hauehave the word; yea with greater boldneſſe many times then the faithfull Teachers themſelues. They forſooth will be taken and held for good guides, euen whileſt they lead men into error, and at laſt, plunge them with themſelues into euerlaſting perdition. But the word which ſhewes vsus the direct way, comes of God alone.True doctrin it ſelfe ſhall auaile vsus nothing at all, vnleſſe God giuegive vsus eares to heare it. And yet if he did not therewithall promiſe to giuegive eares to heare it, the word of it ſelfe ſhoud little auaile vsus: for ſo he ſhould indeed ſpeake but to deafe eares, neither ſhould we perceiue ought but a confuſed ſound.

When he ſaith therefore that hee will be behind vsus as a guide, wee may thereby perceiue, that God will not ſuffer his word to be ſpoken to vsus in vaine, but will ſo worke inwardly vponupon our judgements and affections, that they ſhall bee bowed to a true and willing obedience. For all of vsus naturally are vnteachable, ſo that we ſtand in need to bee wholly reformed by the worke of the Spirit. And therefore the word, ſhall heare, is of great weight in this place.

Now he compares God to a ſchoolemaſter, who ſets his ſchollers before him that hee may the better teach them, and keepe them in order: wherein vndoubtedly, hee ſhewes the great affection and exceeding care which he hath ouer vsus, in that he contents not himſelfe to goe before vsus, but alſo to watch vsus at euerie turne with his gracious eye.God not onelyonly vouchſafes to teach vsus, but to watch and attend vsus with a gracious eye whither ſoeuer we goe.

Moreouer, the Prophet ſhewes, that thoſe which follow God, ſhal neuer goe out of their way. For by the verbe exhortatiue, walke yee in it, hee addes ſome reliefe to helpe our perſeuerance leſt ſome difficultie or other might ſlake our courſe, as it often falles out.

Obiect. But that which he addes of the right hand and the left, may ſeeme abſurd, in regard that when Moſes ſhewed the people the way in which they ſhould walke, hee therewithall forbad them to turne either to the right hand, or the left: Deut. 5.32. & 17.20. For that way is ſtraight, and no man ought to ſeeke out any by-waies. What might be the meaning of our Prophet then? Anſ. What is meant by the right hand and the left in this place.I anſwere, hee mentions the right hand and the left in this place, in another ſenſe then Moſes doth. For it is taken here for all ſorts of counſels which wee ought to aduiſe of; which are diuers in regard of the diuerſitie of occaſions that we meete withall: and according as euerie one meetes with ſundry difficulties, and agreeable to his affaires and occaſions, he is to take aduice and deliberation.

Thus hee calles right hand and left, all the actions of life whatſoeuer; to the end that in all our enterpriſes, wee might hauehave the Lord for our guide, and that we might put nothing in execution, till wee hauehave called vponupon his name, whether we turne to the right hand, or to the left. Hence we gather an exceeding comfort and conſolation; to wit, that the Lord will be with vsus in our enterpriſes, and will direct our way before vsus, whither ſoeuer wee turne, prouided that wee willingly ſtray not out of that path which he hath laid before vsus.

Verſ. 22. And yee ſhall pollute the couering of the images of ſiluer, and the rich ornaments of thine images of gold, and cast them away as a menstruous cloth, and thou ſhalt ſay vntounto it, get thee hence.

HEnce it appeares, that this direction which God will giuegive vntounto his Saints, ſhall not be in vaine: for hauing abandoned their falſe worſhip, they ſhall giuegive themſelues to the true. And the Prophet plainly mentions their externall profeſſion of pietie, when they ſhall make it appeare vntounto all, that they hauehave renounced idols, and all idolatry. For ſeeing images are inſtruments of idolatrie and ſuperſtition;Images inſtruments of idola ry. Such as be truely conuerted vntounto God, muſt of neceſſitie abhor and deteſt idols. Faithfull Princes oght to imi…ate Iehues example, in polluting & prophaning idols and idolatrie. therefore thoſe who are truly conuerted vntounto God, muſt needs abhorre and deteſt them: yea, and as much as in them is, prophane and pollute them; as we read Iehu did, who prophaned the Altars of Baal, and made a ſakes of his Temple: 2. King. 10.27. Fatihfull Princes and Magiſtrates ought to follow his example, and ſuch as hauehave done the like, if they will giuegive any true teſtimonie of their ſound conuerſion. I grant repentance hath his ſeat in the heart, and hath God for a witneſſe of it; but wee can diſcerne it no way but by the fruits. And here vnderunder one kind, Iſaiah comprehends all. For in generall hee toucheth one note of true repentance; to wit, when men make it appeare, that they count all things cōtrary vntounto Gods true worſhip abominable.

When he ſaith, that the idols are prophaned, That cannot be eſteemed holy, which is ſet vp to diſhonour God withall.his meaning is not, that euer they were holy. For how can that be eſteemed holy, which is erected to Gods diſhonour; which alſo pollutes men with the filthineſſe of it? But in regard that men (being beſotted with a falſe opinion) attribute ſome holineſſe vntounto them, therefore he ſaith, they are polluted, and that they ought to bee reiected and caſt away as filthy things of no worth.

Alſo in calling them images of gold and ſiluer; he therein ſhewes, that the faithfull ceaſe not to abhor idolatry, what loſſe or diſaduantage ſo euer come vntounto them thereby. For many are loth to abandon idolles, becauſe they thinke thereby they ſhall loſe gold, ſiluer, or ſome ſuch like thing; and therefore had rather retaine them, then to ſuſtaine the leaſt incommoditie. Couetouſnes ſo holds & hampers them, that they thinke it ſafer wittingly to offend God, and to defile themſelus with ſuch abominations, then to loſe the paring of this or that trifle. But we ought …o prefer Gods pure worſhip and ſeruice,Gods pure worſhippe muſt bee deerer to vsus …hen the moſt pretious thing the world can afford vsus. before the moſt pretious things in the world. Let vsus deſpiſe gold let vsus caſt pearles frō vsus, & abhor whatſoeuer is deere vntounto vsus, rather thē to ſuffer our ſelues to bee polluted with ſuch vile traſh. In a word, there is not y^e thing to be named for price & excellencie, which we ought not to eſteeme baſe & vile, when wee are to ouerturne the Kingdome of Satan, and to ſet vp the Kingdome of our Lord Ieſus Chriſt,Note. which conſiſts in his pure worſhip.How wee manifeſt that the louelove of the truth is truely ſetled in our hearts. For thus ſhall wee indeed make it manifeſt to all the world, whether the louelove of true religion hath takē any place in our hearts yea or no; namely, when hauing indeed ſhewed our deteſtation againſt our owne peruerſe ignorance, we be alſo prouoked to put far away from vsus all pollutions and defilings.

Verſ. 23. Then ſhall hee giuegive raine vntounto thy ſeede, when thou ſhalt ſow thy ground; and bread of the increaſe of the earth; and it ſhal be fat and as oyle: in that day ſhall thy cattell bee fed in large paſtures.

24. The oxen alſo and the young aſſes that till the ground, ſhall eate cleane prouender, which is winnowed with the ſhouell and with the fan.

AGaine he ſhewes by the effects, how deſirable a thing it is to be conuerted vntounto God; ſeeing this is the fruit of true repentance, that God will receiue into his fauour the repentant; and will ſo bleſſe them, that nothing ſhall be wanting: nay, rather they ſhall be ſatisfied to the full with all ſorts of bleſſings. For as miſeries and calamities proceed from the wrath of God,Our ſinnes the matter that ſets Gods wrath on fire. which we ſet on fire by our ſinnes; ſo when he is at one againe with vsus, all things fall out well, wee are inriched eueryevery way; as wee may plainly ſee in the Law. Deut. 28. Leuit. 26.

He ſpake before of the raine which ſhould make the earth fruitfull, but becauſe he obſerued no order in beginning with earthlie and temporall benefits, therefore he now ads to that doctrine which concerned the ſpirituall life, thoſe things which appertaine to the vſe of our naturall and corruptible life. For albeit godlines hath the promiſe both of this life and of that which is to come,1. Tim. 4.8. Mat. 6.33. yet in the firſt place it firſt aſpires to the kingdome of God.

Our proſperous ſucc…ſſes in all things depend whollie vponupon Gods bleſſing.Hence let vsus learne, that men do but loſe their labour in tilling the earth, vnleſſe the Lord ſend his raine from heauen. It is he that muſt water the labours of our hands, and adde increaſe thereto, or otherwiſe we ſhall but tire and vexe our ſelues in vaine. From his bleſſing only muſt our raine come, and to it muſt wee aſcribe the abundance of the fruites of the earth which from time to time we receiue.

Let vsus further note that nothing ſhall be wanting vntounto vsus,Nothing ſhall be wā ting to the conuerted. but we ſhal reape the fruite of our labors in moſt ample maner, if we conuert vntounto God. Let vsus alſo know that our ſinnes make vsus often ſuffer want, becauſe we by our owne rebellion repell and beate back Gods bleſſing. Let vsus no more then attribute the cauſe of famin and the barrennes to any thing elſe but to our owne vnthankfulnes.The earth would neuer be wanting to vsus in bring…ng forth her f…uits, but that we cloſe vp her womb by our misbehauiours. For the multitudes of people can not be ſo great, but the earth will be able to nouriſh and feed them: but we ſhut vp her womb by our miſdemeanours, which without them would be opened to giuegive vsus all fruits in abundance, ſo as we ſhould liue both peaceablie and happilie.

That which he addes of the Cattell, ſerues much to ſet forth the goodnes of God, for he ſheds forth the ſame vponupon the very brute beaſts. How much more thinke we wi…l he do it vponupon men, whom he hath created after his owne image? Now we neede not maruaile that beaſts ordeined for the vſe of man do indure famin as well as their maſters:When God is angrie with men the poore dumb creatures fare the worſe: but being reconciled with man, they all fare the better by it. Deut. 28.11. and that on the contrarie they fare well when God is fauorable to men being reconciled vntounto them, which the Prophet repeates and likewiſe confirmes in the words following, in promiſing that oxen and aſſes ſhall eate cleane prouender. For this ſentence is taken out of the Law: and the Prophets vſuallie do ſo, that in the euill plight & death of Cattell, we might behold Gods wrath: and frō the ſight thereof might be ſtirred vp ſo much the more earneſtlie and ſpeedilie to be at one with him, that our houſes might be filled with his liberalitie.

Verſ. 25. And vponupon eueryevery high mountaine and vponupon eueryevery high hill ſhall there be riuers and ſtreames of waters in the day of the great ſlaughter, whē the towres ſhall fall.

WHen the Prophets deſcribe the kingdome of Chriſt they are wont to borrow ſimilitudes from things appertaining to the life of man:The prophets in deſcribing Chriſtes kingdome are wont to borrow ſimilitudes from things pertaining to our naturall life. for they could not otherwiſe expreſſe the true felicitie of Gods children vnleſſe they had done it by ſetting the ſame before vsus in the image of thoſe things which are ſubiect to our ſenſes, by which men are wont to meaſure out an happie and floriſhing eſtate. The ſumme then is,Happie people that ſubmit thēſelues to Chriſt their King. The faithfull ceaſe not to be happie though they ſuffer want. that ſuch as obey God, and ſubmit themſelues to Chriſt their King, are happie people. But we muſt not iudge of this happineſſe by the abundance of outward things, whereof the faithfull many times hauehave little enough, and yet ceaſe not to be happie notwithſtanding. But theſe kinds of ſpeech are allegoricall, by which the Prophet applies himſelfe to our capacitie, that by the things which our ſenſes can comprehend,Heauenlie things are of that ſupernaturall excellencie, that they can not now be comprehended of vsus but vnderunder borrowed ſpeeches. wee might conceiue ſomewhat of thoſe things which are beyond our comprehenſion, which being of ſuch an excellent nature, our vnderſtandings are too ſhallow to conceiue the leaſt part of them.

When he ſaith the riuers in the mountaines, it is further to ſet forth this ouerflowing of God his liberalitie, wherewith he would enrich his choſen. Waters vſuallie iſſue not out of the tops of mountaines, where nothing is ſeene but barrennes: I grant that valleys are moyſtned & watred with y^e ſprings; but you ſhall ſeldome ſee fountaines in the tops of hils, yet the Lord promiſeth to bring this to paſſe, howſoeuer it ſeemes a thing vnpoſſible: But by this phraſe of ſpeech he meanes y^t we ſhall be moſt happie that liue vnderunder the kingdome of Chriſt,Happie men and women that liue vnderunder Chriſtes kingdome. ſo as there ſhall be no place whatſoeuer but he will repleniſh the ſame with all ſorts of benefits: Nothing ſo barren, but he by his goodnes will make it fruitfull, ſo as felicitie ſhall abound in all places.Note. Our eyes ſhould ſee the performance of this promiſe if Chriſt might hauehave the full gouernment ouer vsus, for wee ſhould behold his bleſſing on eueryevery ſide if wee obeyed him with a pure and perfect heart. All things would then fall out to our wiſh: the world, and the vtmoſt bounds thereof ſhould be ſubiect vntounto vsus:Our ſparing obedience prouokes God to be ſparing in beſtowing benefits vponupon vsus. but becauſe wee are farre off from ſuch a kind of obedience, therefore we receiue but a ſmall taſte of theſe benefits, and ſo much thereof doe we inioy, as we feele the growth of the new man in vsus.

By the day of the great ſlaughter, he ſignifies and ſets before them another ſigne of Gods fauour. How? Hee will maintaine thoſe that are his in ſafetie, againſt the rage of the enemie: and thus the Prophet goes about to procure credit and authoritie to his former prophecie: for otherwiſe it had been almoſt incredible, that poore baniſhed exiles ſhould hauehave inioyed ſo many benefits. Hee ſpeakes here then of the ſlaughter of the wicked: as if he ſhould ſay; The Lord will not onelyonly doe you good in ſauing you, but hee will alſo deſtroy your enemies.

All the expoſitors almoſt thinke the Prophet ſpeakes here of the diſcomfiture of that wicked King Senacherib, when he came to beſiege Ieruſalem: but when I weigh all things aduiſedly, I had rather refer it to the deſtruction of Babylon. For albeit there was a great ſlaughter whē Senacherib was with ſhame put to flight: yet this people was not at that time deliuered. By this we are admoniſhed, that we bee not heartleſſe,Though the enemies of the Church be many and mighty, yet God, power will eaſilie ouer match them. though our enemies bee many in number, and hauehave greater ſtrength, fortreſſes, and more garriſons then wee: for the Lord can eaſily deſtroy them, and yet cōſerue his Church, although for the time he ſuffer them to triumph & to hauehave al things at their wiſh. Let neither their power nor rage daunt vsus then: neither let our hearts faile vsus, though we be but a ſmall number: for neither their munitiōs nor fortreſſes, neither yet their furie nor pride ſhall bee able to ſaue them from falling into the hands of the Lord.

Verſ. 26. Moreouer, the light of the Moone ſhall bee as the light of the Sun; and the light of the Sunne ſhall be ſeuen fold, and like the light of ſeuen daies in the day that the Lord ſhall bind vp the breach of his people, and heale the ſtrokes of their wound.

THe Prophet contents not himſelfe to deſcribe an vſuall or ordinarie ſtate of happineſſe, except thereunto he adde ſomewhat that is extraordinarie. For hee ſaith, that the Lord will worke far aboue the order of nature, in this his liberalitie. Wee neuer read that the light of the Sunne was augmented, vnleſſe it were when it ſtaid it ſelfe in the daies of Ioſhua, that hee might hauehave leaſure to purſue his enemies: Ioſh. 10.13. Alſo in the daies of Hezekias, at whoſe requeſt the Diall went backe ten degrees: 2. King. 20.11. But our Prophet alludes now to none of theſe miracles. Nay, more then that, he meddles not with the lengthening of the courſe of the Sunne vponupon our Horizon; but of the augmentation of the light thereof vntounto ſeuen fold more. For he ſhews what the ſtate of the faithfull ſhall be vnderunder the raigne of Chriſt: otherwiſe, we know that the Lord makes the Sunne to ſhine, no leſſe vponupon the wicked then vponupon the good: but the queſtion is here, of ſuch a felicitie as the wicked cannot attaine vntounto. There is difference between Gods liberality, which extends it ſelf vntounto all, and that which is onelyonly proper and peculiar vntounto the faithful; as it is ſaid in Pſal. 31.20. Great are the benefits which thou haſt laid vp for thoſe that truſt in thee.

Iſaiah ſpeakes of this particular fauour: which that he might the better expreſſe, he takes ſimilitudes from things cōmon to euerie mans eye. And thus ſhewes, that God will inlighten the faithfull with ſuch a light, that the beames of ſeuen ſunnes put together, ſhall be far inferior thereunto. But to the end the ſharpneſſe of their miſeries, wherewith this people were ſoone after ouerwhelmed, might not leſſen the authoritie of this prophecie, he addes yet another promiſe; to wit, that God will (as a good Phyſitian) bind vp, or heale the ſtroke of his childrens wounds. Whence it followes, that there was a neceſſitie of this correction; that ſo by theſe roddes, the people might be prepared to come to repentance: yea, it was neceſſarie that they ſhould be bruiſed and broken, till they were in a mnaner brought to nothing.

He mentions their ſtroke then, to ſhew that the wound ſhall be great; for the people reſembled a body hurt with many wounds. If at any time then the Lord deales more roughly with vsus then hee is wont, thinke, I pray you, vponupon theſe prophecies: for the Lord will bind vp our wounds, which may otherwiſe ſeeme mortall and deadly. Queſt. Now if any aske why the Lord deales thus ſeuerely with his children: I anſwer, Anſ. wee ſeldome profit in his feare, when he vſeth vsus mildely: for our vices are ſo rooted in vsus, and cling ſo faſt to our bones, that they cannot bee cut off, vnleſſe God whet his razor verie ſharpe and keene.

Verſ. 27. Behold, the name of the Lord commeth from farre, his face is burning, and the burthen thereof is heauie: his lips are full of indignation, and his tongue is as a deuouring fire.

HEe foretels the deſtruction of the Aſſyrians, which were then the principall enemies of the Church. I grant the Iewes had almoſt no neighbours that were borderers, but they were againſt them: notwithſtanding in reſpect the Aſſyrians were the richeſt and mightieſt of all others, the Prophet ſcarcely mentions any but them and the Babylonians, who had bin Monarks ouer nations: although ſometimes by a figure called ſynecdoche, the Caldeans are ſignified vnderunder the name of the Aſſyrians.

By the name of God, he meanes God himſelfe: but he vſeth this circumlocution, in regard the Aſſyrians and the reſt of the nations ſerued goddes of gold and ſiluer. For they mocked the Iews, as if they had worſhipped a God in name onelyonly. Why ſo? Becauſe they repreſented him not forth by ſome ſhape or image: as we read of a certaine prophane Poet,A prophane Poet. who vſed to ſay of them in ſcorne, that they worſhipped the clouds, and a diuinitie that was ſhut vp in heauen. See how infidels and prophane perſons iudge of God according to their outward ſenſes: but our Prophet brings the faithfull to this name of God. As if he ſhould ſay; This God which hath manifeſted himſelfe vntounto you by his name; The God whom wee neither feele nor ſee with outward ſenſes, is ſufficient to auenge the wrongs done to his church.this God whom you neither touch nor ſee, ſhall come, and ſhall auenge the wrongs done vntounto you.

From farre.] He addes this by way of yeelding or granting ſo much as it were vntounto the idolaters. For as long as the wicked feele not the hand of God, they thinke him far off, and in the meane while deride the faithfull, as if they truſted in vanitie. The prophet therefore ſpeaking according to the opinion of the vnbeleeuers, ſhewes that that ſame God whom they eſteeme ſo far off, ſhall come: or rather that hee is already come, and is hard at hand. This he ſignifies by the particle Behold; which he oppoſeth to the word farre off: and therein admoniſhing the faithfull alſo to paſſe ouer all impediments, that they may come to the hope of this promiſed redemption.

Now to ſhew that Gods name is not worſhipped in vaine nor without fruit in Iudeah, the Prophet ſets before them his fearefull power,His face is burning. which he will manifeſt for the ouerthrow of the enemies of his Church. For when he ſpeakes to the faithfull, he ſets him forth gentle, louing, patient, ſlow to anger, and pitifull, to put life as it were into them: but to the vnbeleeuers he propoſeth nothing but horrors and terrors. So that where the wicked tremble at the very naming of God, the faithfull being allured by the ſenſe of his bountie & goodnes, do ſweetlie repoſe themſelues vnderunder the ſhadow of his wings, and are not oppreſſed with ſuch feares. Hence we are taught alwaies to keepe our hearts in a reuerent awe of God, leſt we finde him ſuch a one to vsus, as the Prophet here deſcribes him to the wicked.

Where he ſaith, the burthen of the Lord is heauie to beare, his meaning is, that God will bring ſuch heauie calamities with him when he comes, that the wicked ſhall ſinke vnderunder them: for by this weight, he vnderſtands the ſtrokes which they ſhall receiue. He alſo expreſſeth the ſame thing in mentioning the lips and tongue. Queſt. But wherefore did he rather name them then his hands? Anſ. Surely the wicked mock at all the threatnings which are publiſhed vntounto thē out of Gods word, and eſteeme whatſoeuer y^e Prophets ſay, no better then fables. But they ſhall feele one day to their coſt that this ſound which proceeds out of Gods ſacred mouth is no vaine word, neither yet a thunder which only ſtrikes the eares, but they ſhall in the end feele the force of this word which they hauehave deſpiſed.

Verſ. 28. And his ſpirit is as a riuer that ouerfloweth vp to the neck: it deuideth aſunder to fanne the nations with the fanne of vanitie, and there ſhall be a bridle to cauſe them to erre in the charets of the people.

HE goes on with the denunciation which he began in the 27. verſe, as if he ſhould ſay, The Church in deed muſt paſſe vnderunder the rod▪ yet ſo, as the Aſſyrians in the end ſhall vtterlie come to nought. For he ſaith, that they ſhall be ſwallowed vp of the Spirit of the Lord, which he compares to a deepe riuer. Firſt ſimilitude, of a deepe Riuer.Others take the word Spirit for Breath, ſo as it ſhould be an alluſion to the whirlewind, or to ſome boiſterous tempeſt. In the next place he vſeth the ſimilitude of a fanne, Second ſimilitude, of … Fanne.which is very frequent in the ſcriptures; and ſaith, that he wil fanne the Aſſyrians to ſhake them out, and to ſcatter them. For this cauſe alſo he addes the word vanitie, that is to ſay, an vnprofitable Fanne, which cannot retaine or keepe any thing, but loſeth whatſoeuer is put within it. For we know God is wont ſometimes to ſift and fanne his owne deere children, but it is to gather thē into his floore as good wheate.

The third ſimilitude is taken from a bridle, The third, of a Bridle.whereby the Lord vſeth ſometimes to tame the pride and fiercenes of the wicked: in a word, to ſhew that he is their Iudge. I denie not but he alſo bridles and curbs his ſeruants and children, but it is to bring them to tracktablenes: for the wicked, he raines them vp ſo hard that he tumbles them into perdition, and that is the meaning of this clauſe where he ſaith it is a bridle to cauſe them to erre. For fierce horſes are tugged this way and that way by their riders; and the more they wince the more they ſpurre them: God likewiſe keepes the wicked ſhort, and handles them ſo roughlie, that they erre at eueryevery blow hee giues them, as Dauid well deſcribes it, Pſal. 32.10.The end why the Prophet vſeth theſe ſimilitudes. Now the end of theſe ſimilitudes is to teach vsus, that there is no dallying with God. For albeit he forbeares vsus for a time, yet at the laſt we ſhall prooue the Prophets words true, to wit, that his ſpirit or breath ſhall be enough to ſwallow vp the wicked, and ſuddenlie to conſume them, no leſſe then if a flood had paſſed ouer their heads. To conclude, ſeeing he ſhewes that the nations were to be fanned in the fanne of vanitie, The wicked and the godly corrected alike: but the one as droſſe to be burnt vp, the other as pure gold to be preſerued for the Lords vſe.let vsus feare leſt if the Lord find nought in vsus but chaffe, he alſo caſt vsus vpō the dunghill. Note alſo the difference betweene the children of God and the wicked, both are chaſtiſed alike, but yet diuerſlie. How ſo? The one to be kept and preſerued as pure gold, the other as droſſe to be burnt vp and conſumed.

Verſ. 29. But there ſhall be a ſong vntounto you as in the night when a ſolemne feaſt is kept: and gladnes of heart, as he that commeth with a pipe to go vntounto the mount of the Lord, to the mightie one of Iſrael.

HE ſhewes, that all the euils wherewith he threatned the Aſſyrians ſhould turne to the ſaluation of the Church. Why ſo? Becauſe God would no leſſe ſeuerely puniſh the iniuries done to his children, then if they had been done to himſelfe. And thus he ſets forth his fatherlie louelove and his ineſtimable good will towards vsus, in that he vouchſafes to take armes euen in his owne perſon as it were for our defence. Whence we may gather,Threatnings pronounced againſt the wicked in the holy Scriptures ſerue greatly for the comfort of the faithfull. that all the menaces ſo frequent in the holy Scriptures, ſerue much for the conſolation of the faithfull.

In the next place he ſaith, that this ſhall be an holie ſong; and compares it to thoſe that were vſed in ſolemne feaſts: the rather to ſtirre the faithfull vp to thankſgiuing, and to teach them how to order their ioy and reioycing. For it is not enough to reioyce,If our ioy be not in the Lord, it is a vaine and profane ioy. vnleſſe our ioy be directlie in the Lord, whoſe glorie ſhould alwaies be the marke and end we aime at therein: otherwiſe, our ioy ſhould neither be good, nor acceptable vntounto him, but rather prophane and vaine.

Now becauſe the Iewes began their feaſt daies at the ſun ſetting,The Iewes vſed to begin to celebrate their feaſts the euening before. and therefore began to celebrate them as ſoone as it was euening, he ſaith, that this ſong ſhall be as in the night. And he yet further expreſſeth the manner of their ioy; to wit, that they ſhall not leape nor skip after the cuſtome of prophane perſons; but ſhall lift vp their hearts vntounto God, reſting in him alone, whom they ſhall acknowledge the ſole author of all benefits.

By the mount, he meanes the Temple which was built vponupon it. He calles God the ſtrength of Iſrael; becauſe the Iewes receiued their redemption from his out ſtretched arme; as alſo becauſe they dwelt in quietneſſe vnderunder his mighty protection: herein aduertiſing them, that they could hauehave no ſafetie for the time to come, but by putting their truſt in his ſtrength. For alas! as ſoone as we perſwade our ſelues that wee hauehave any ſtrength of our owne,The mightie one of Iſrael. we forthwith bereaue God of this title; which indeed, none but the humble & meeke can giuegive vntounto him, who are ſtripped of all their owne ſtrength and power.

Verſ. 30. And the Lord ſhall cauſe his glorious voice to bee heard, and ſhall declare the lighting downe of his arme, with the anger of his countenance and flame of a deuouring fire, with ſcattering and tempeſt, and hailestones.

HE confirmes that which he ſaid before of the iudgement of God againſt the Aſſyrians, and deſcribes it vnderunder a figure, as hee and the reſt of the Prophets are wont to do. For whileſt God ſeemes to hold his peace, and plagues not the wicked forthwith, either we thinke he ſleepes, or that he wants ſufficient power: and thus wee are diſtracted with diuers and doubtfull thoughts. And albeit he ſhewes vsus ſome one example of his iudgement, yet by reaſon of this ſottiſhneſſe, or rather vnthankfulneſſe, which naturally poſſeſſeth vsus, we wittingly put a vaile betweene, by one deuice or other, to darken the glory of God. For either we attribute it vntounto fortune, or to the policies and ſubtile inuentions of mans braine: ſo as we will neuer in good earneſt aſcribe the ſame wholly vntounto God, vnleſſe he conſtraines vsus vntounto it by force. This is the cauſe why the Prophet contents not himſelfe to hauehave once affirmed, that Gods vengeance ſhould fall vponupon the Aſſyrians, but alſo in this place is diligent to paint out the ſame in liuely colours, repeating the ſame thing with greater vehemencie.

His meaning is then, that this deſtruction of the enemie ſhall bee ſo famous, that men ſhall be conſtrained to heare the voice of God: that is to ſay, to acknowledge his iudegmēts, and to confeſſe that this deſolation indeede was from his hand, euen as if himſelfe had vttered the ſame from heauen with his liuely voice in all mens hearing. The ſum is then, that the matter ſhall bee ſo euident, that all ſhall confeſſe this deſtruction came from the mouth of God; to wit, from his ordinance.

He begins with the voice of God, to the end we might know that he gouernes whatſoeuer is done in the earth. And therewithall he extolles the efficacie of his doctrine, in which the people were to reſt, till it ſhould bring forth theſe effects in the appointed time. But for as much as the effect incontinently followes this ordinance and voice of God, therfore the Prophet addes, the lighting down of his arme. Gods voice, and the lighting downe of his arme, goe together.For theſe two things muſt alwaies bee ioyned together, it being vnlawfull once to imagin that God is like vntounto men, who ſuddenly taking a thing in hand, in the end leaue it vnperfected. No, looke what he ordaines, that he executes: for his hand or arme is neuer ſeparated from the words of his mouth. On the contrary, hee neuer doth any thing raſhly, but that which hee hath ordained before: ſo as all the croſſes which hee ſends, are ſo many documents to vsus of his equall and iuſt dealing.

In the end of the verſe, hee ſets forth this vengeance of God vnderunder figures; that by the horrour thereof, the Iewes might raiſe vp their faith on high with ſo much the more courage: for it was a great conſolatio… vntounto them (notwithſtanding the ſharpe ſcourges which they felt) to know that their enemies ſoone after ſhould drinke off this cup, euen to the very dregs. But away with the dreames of the Rabbines, who from this place gather, that the Aſſyrians were indeed ſmitten with thunder; for ſuch a coniecture is moſt friuolous. The Prophet keeps his ordinary courſe, and by theſe ſimilitudes deſcribes Gods fearfull iudgements, in regard that wee are too ſlow; yea altogether vnfit to comprehend them. Therefore to awaken our dulneſſe, wee had need to heare of deuouring fire, of thunders, floods, and deluges of water: The vſe of the former ſimilitudes.which becauſe they are things abhorring to nature, they vſually touch vsus the more to the quicke: in which reſpect the Prophets doe the more willingly draw their ſimilitudes from them, to the end wee may apprehend the fearefull reuenging hand of God againſt the wicked.

Verſ. 31. For with the voice of the Lord ſhall Aſhur be deſtroied which ſmote with the rod.

HE addes this for two cauſes: Firſt, to ſhew why the Aſſyrian was to be broken. For ſeeing hee behaued himſelfe cruelly and ſauagely towards others, it was good reaſon he ſhould receiue like for like. This we know is the vſuall courſe which God takes with tyrants, as our Prophet will tell vsus, Chap. 33. Woe to thee that ſpoiledſt, when thou waſt not ſpoiled, &c. Secondly, the Aſſyrians power ſeemed too great to be vanquiſhed. But albeit he was eueryevery way ſo well fortified, that he was not only able to defend himſelfe, but alſo to annoy others; yet y^e Prophet tels him, Gods onelyonly voice ſhall ſhake him in peeces. By this wee may learne, how vaine the confidence of the wicked is, who hauehave nothing to truſt vntounto but their outward forces; altogether deſpiſing God, as if they were not liable to the ſtrokes of his hand. But the Lord needs no better weapons then his voice to ſcatter all their munitions; for hee will conſume them with the very beck of his countenance. Neither are wee to doubt but the Prophet alſo meant by this meanes, to withdraw the ſenſes of the faithfull from looking to theſe helpes, leſt they ſhould ſtand to inquire how it might come to paſſe, but ſhould onelyonly content themſelues with Gods promiſe, who is of power ſufficient to execute his counſels as ſoone as he hath ſpoken the word.

Verſ. 32. And in euerie place that the ſtaffe ſhall paſſe, it ſhall cleaue faſt, which the Lord ſhall lay vponupon him with tabrets and harpes: and with battels, and lifting vp of hands ſhall hee fight againſt it.

HIs meaning is, that the Aſſyrians will trie all meanes to flie from Gods hand, but all in vaine; for it ſhall purſue them whitherſoeuer they ſhall turne them, bee it forwards or backward. Touching theſe words of the ſtaffe digging; I willingly cōſent to their opiniō, who thinke it to bee a ſimilitude taken from thoſe that hauehave laid on ſo long, till the traces and prints thereof appeare a great while after: as if a whip or ſtaffe had been let into the fleſh. Vnleſſe any had rather vnderſtand that the plague ſhould cleaue faſt to the backs of the Aſſyrian, euen as a foundatiō is laid faſt into the earth. For that which is not rooted in the ground, may be taken away and tranſported to another place: but hee ſhewes that this ſtaffe ſhall cleaue ſo faſt, that there ſhall bee no remouing of it; neither ſhall any be able to plucke it away. For God ſuffers the weight of his wrath to fall vpō the reprobates which vtterly ouerchargeth them: and leſt they might dreame of any ſtarting holes, the Prophet cuts off al hope thereof in this word eueryevery place. For ſo ought the text to be reſolued; to wit, whereſoeuer the ſtaffe ſhall light, it ſhall cleaue faſt.

When he mentions the tabrets, it is to ſhew, that the iſſue of the war ſhall not bee vncertain, as it is when forces are of equall ſtrēgth; but his meanig is, that the Lord ſhall hauehave the victory.If the Lord goe into the field, hee will ſurely conquer. Why ſo? Becauſe he ſhall no ſooner vndertake the war, but hee brings that with him y^t ſhall do the deed. For tabrets, harps, and hands lifted vp, doe ſignifie the ioy which they make that hauehave gotten the conqueſt, whileſt they cry, victorie, victorie.

Some refer that to the hoſt, which he addes in the feminin gender, ſhall fight againſt it: but the truth is, hee meant to expreſſe a greater thing then it; to wit, Babylon, the head Citie of the Kingdome, oppoſing it to Ieruſalem, which hee had noted out before by a like relatiue, verſ. 29. From whence we may gather, that the wicked muſt needes be conſumed at the laſt, notwithſtanding the great ſhew of meanes which they hauehave to eſcape the ſame: for which way ſoeuer they turne them, or whither ſo euer they flee, yet the ſtaffe of the Lord ſhall purſue them, yea and cleaue faſt to their backes: they ſhall neuer bee able to ſhun his hand, nor beat backe his blowes.

Wee alſo are now and then corrected by this hand of God, but his blowes ſhall not alwaies cleaue vntounto vsus; our wounds ſhall bee mollified and eaſed, and our ſorrow ſhall bee turned into ioy. Moreouer, the Lord ſo fights againſt the wicked, that they are not able to make their party good, nor yet gaine anie thing by their reſiſtance. He fights with thē, but as one that is ſure of the victory before he giues the firſt blow: ſometimes hee giues them a little ſcope indeed, but he takes down their pride whenſoeuer it pleaſeth him. If we then fight vnderunder his enſigne, wee may aſſure our ſelues of a proſperou… victorie: for vnderunder his leading, we ſhall be ſafe from danger, and ſhall hauehave certaine hope of conqueſt in the end.

Verſ. 33. For Topheth is prepared of*Or before yeſterday. olde: it is euen prepared for the King: hee hath made it deepe and large:*Or, his heap is fire. the burning thereof is fire and much wood; the breath of the Lord like a riuer of brimstone doth kindle it.

ISaiah continues his deſcription of Gods ſeuere puniſhments, wherein he ſhewes, that the wicked ſhall not onelyonly hauehave their portion of plagues in this life, but ſhall bee vexed therewith for euer and euer. Why ſo? Becauſe hell is prepared and made ready for them; not for the poorer ſort alone, but for thoſe in great places, euen for Kings & Princes. By Topheth, no doubt he meanes hell: not as though we ſhould imagin there were ſome place where the wicked are ſhut vp after their death as in a priſon, there to ſuffer the torments which they hauehave deſerued: but hee thereby ſignifies their miſerable condition and extreame torments. In the booke of the Kings, this word Topheth is taken for the place where the Iewes ſacrificed their ſonnes to Moloch: 2. King. 23.10. whereof Ieremiah alſo maketh mention: Ier. 19 6. Now this place was deſtroied by Ioſiah, in regard of the horrible murthers and ſuperſtitions which were there committed.

For mine owne part, I am out of doubt that the Prophets meant to apply the name of this place, to thoſe exquiſite torments which the wicked indure;Let vsus learne to make good vſe of this doctrine. to the end the faithfull might ſhudder and ſhake at the onelyonly hearing of it: as alſo that eueryevery one might learne to hauehave idolatrie in the greater deteſtation.

This very etymologie agrees to the word Hell: for the valley of Hinnon was taken for hell it ſelfe, becauſe of the execrable ſacrilegies which were there committed. Now becauſe we thinke the wicked ſhall eſcape ſcot-free, when we ſee them proſper and hauehave all things at their wiſh, the Prophet to take away this conceit, ſaith, that before yeſterday, that is to ſay, from the foundations of the earth, the Lord hath foreordeined what puniſhments hee will inflict vponupon the vngodly. For howſoeuer this decree be hidden from vsus for a time; yet it is ſtable and vnmoueable. Let vsus not thē iudge of the eſtate of the wicked by outward appearances, but let vsus wait vponupon our God, who will take them tardie well enough in miſchiefes which they plot, and that in his appointed houre. In y^e meane while let vsus not be ouer-haſtie to thinke God hath forgotten to be iuſt, for he concluded that which he meant to do, and that long ere we had abilitie to thinke of it: neither can we poſſiblie be ſo ſwift in wiſhing the ſpeedie cutting off of the wicked, but the Lord hath preuented our thoughts and deſires long before, becauſe he hath concluded in himſelfe from the beginning what paines and tormēts he will lay vponupon them.

Some thinke this place ſhould anſwere to that in the Hebrues, Chriſt yeſterday, and to day, &c. Heb. 13.8. But for mine owne part, I ſimply oppoſe yeſterday here to our thoughts, to the end we ſhould not take our ſelues wiſe enough to foreſee & preuent God: for none of his Counſels are conceiued raſhlie, but were eſtabliſhed and grounded in himſelfe from all eternitie. Now he ſpeakes as I hauehave alreadie ſaid of the torments to come, wherewith the wicked ſhall be plagued; beſides thoſe which are inflicted vponupon them in this life. In which regard we may iuſtlie wonder how the SaducesSaduces. ſhould be ſo beſotted and blockiſh as to reſtraine the rewards and due puniſhments of ſinnes to the afflictions of this life preſent, as if Gods Iudgements reached only to this life preſent. For thus, the phraſes of ſpeech which follow would not agree to bodilie and temporall puniſhments: and the name of Topheth taken by a figure, ſhould only extend it ſelfe to ſome extreame curſe of God.

Now he ſhewes that euen Kings themſelues (whom men commonlie thinke to be priuiledged in regard of their maieſtie and power) ſhall not be exempt from this puniſhment. Their Greatnes dazles the eies of the ſimple, but this ſhall be no ſhelter to keepe them from Gods iuſt reuenging hand in plaguing them according to that which they hauehave deſerued. He ſaith, they ſhall be caſt into a deepe Deepe.place, to giuegive vsus to vnderſtand that they ſhall be ſafe enough for euer crauling out thence. He alſo calles Hell large Large.to teach vsus, that whoſoeuer they be that conſult together in miſchiefe ſhall periſh, although their number be infinite: for the Lord will not wax wearie in puniſhing of thē, neither ſhal he be ſtreighted of ſufficient roomth to ſhut vp all his enemies in.

His heape is fire.] VnderUnder a figure he ſpeakes of the ruine of y^e wicked, becauſe we can not otherwiſe ſufficientlie comprehend the ſame: as on the other ſide, without ſome borrowed ſpeeches, we were not able to conceiue of that bleſſed Immortalitie which is reſerued for vsus in heauen: by ſuch ſimilitudes theſe things muſt be applied to our ſenſes. Whence it appeares how fondlie and ridiculouſlie the Sophiſters deale, who goe about too ſubtillie to diſpute forſooth of the nature and qualitie of this fire, Sophiſters ridiculous in diſputing about the qualitie of his fire.and buſie their braines very much to make it appeere what it ſhould be. But let vsus reiect ſuch groſſe imaginations, ſeeing we know that the Prophet ſpeakes here figuratiuely, as hereafter we ſhall ſee that to this fire he ioynes the worme that neuer dyes, Chap. 66.24.

Commentary on Isaiah, Commentary on Isaiah · Chapter 30

p. 295THE XXX. CHAPTER.

THE XXX. CHAPTER.