Commentary on Isaiah, Commentary on Isaiah · Chapter 19

Commentary on Isaiah · Commentary on Isaiah · Chapter 19

p. 186THE XIX. CHAPTER.

Verſ. 1. The burden of Egypt. Behold the Lord rideth vponupon a ſwift cloud, and ſhall come into Egypt, and the idols of Egypt ſhall be moued at his preſence, and the heart of Egypt ſhall melt in the middeſt of her.

THE burden of Egypt.] Heere the Prophet prophecieth againſt Egypt, becauſe ſhe was y^e, refuge vntounto which the Iewes fled as ſoon as they ſaw any danger neere. For hauing forſaken the Lord,The reaſon why this burden is pronounced againſt Egypt. in whom they ſhould hauehave repoſed all their helpe, they looked for no ſuccour at all, vnleſſe they had it from the Egyptians. And therefore it behoued that this Nation alſo ſhould be brought low: ſo as there ſhould no riches nor ſtrength remaine any longer in it to deceiue the Iewes withall: who (as long as Egypt flouriſhed, becauſe it was well peopled, and furniſhed with all prouiſions) contemned the Lord; or at the leaſt made verie ſlight reckoning of his promiſes. There was a twofold euill then in this matter: firſt, that whereas they ſhould hauehave reſted vponupon 1God onelyonly, they were puffed vp with this vaine confidence in Egypt: ſecondly, in that the Lord no ſooner viſited them with his 2rods, but they by and by fortified themſelues with the power of the Egyptians againſt the ſame: as if they had beene able to ouercome his iudgements, by ſetting the arme of fleſh againſt them: whereas they ought rather to hauehave taken occaſion by them, to hauehave turned wholly vntounto God. But the Prophet wil handle this matter more largely hereafter in the 30. and 31. Chapters.

Behold the Lord rideth] This maner of ſpeech is found in other places of the Scripture, as in the 104. Pſalme, verſe 3. but onelyonly in generall. But Iſaiah applies it heere vntounto this prophecie; becauſe the Egyptians thought themſelues ſo well fenced on eueryevery ſide, that God could no way finde a gap open to enter into their Country. Hee derideth this their fooliſh ouerweening then, and againſt that, ſets the high and mighty power of God, who is borne or carried vponupon a ſwift cloud: by means whereof, he will eaſily enter in vponupon them, p. 187neither ſhall any of their fortreſſes or bulwarks be able to keepe them out. Now becauſe the riches of Egypt had not onelyonly bewitched the Iewes, but their falſe religion alſo, therefore the Prophet doth in like manner taxe their ſottiſhneſſe in this behalfe; becauſe God would make all their helpe which they looked for from idols, to vaniſh and come to nought alſo. I forbeare to ſpend time in ſhewing the vanitie of their childiſh conceits, which ſome hauehave dreamed of touching the idols of Egypt; to wit, that Chriſt made them fall downe when he fled thither in his infancie: for it deſerues no refutation at all. Yet hauehave they abuſed this place to proue this goodly fiction, as alſo many places more like vntounto it; and yet the Prophet meant no ſuch matter. For hee ſpeakes of that diſcomfiture which the Aſſyrians gaue the Egyptians; ſhewing how it ought to be attributed vntounto God, and not vntounto fortune; as profane men are wont to doe. Hee ſhewes then that this is a iudgement of God: by whoſe hand all things that fall out in heauen and in earth, are guided and gouerned.

Now he telles them that their idols ſhall fall: that is to ſay, that they ſhall profit the Egyptians nothing at all, although they put their confidence in them, & thought to be in ſafetie vnderunder their protection. For it is not to be imagined how much this people was addicted vntounto ſuperſtition;The Egyptians groſſe idolaters. inſomuch as they worſhipped cats, oxen, crocodiles; yea onions and all kindes of plants. So as there was nothing to which they attributed not ſome diuinitie. His meaning is to ſay then, that the power of all theſe falſe gods which the Egyptians had taken for their patrons, ſhall fall to the ground. Hauing therefore ſhewed that the Egyptians doe reſt in vaine vponupon their ſuperſtitions; hee therewithall alſo beates downe the proud imaginations which they had conceiued in regard of their earthly powers. By the word heart, he means the magnanimitie which ſhould quaile at the length, euen in the moſt valiant amongſt them: ſo as as they ſhould not dare to enterpriſe any thing, although they had all the furniture they could deſire. Thus he ſhewes that they ſhall make warre againſt God, who will ſo weaken their hearts within them, that they ſhall wax cowards, when the time comes that they muſt enter battel with ther enemies. Neither doth he ſay, that they ſhall be terrified onelyonly; but he addes, that it ſhall be in the mid …est of all the Kingdome, where was the ſafeſt & quieteſt abiding; becauſe they were there far enough off from all aſſaults of the enemies. The faithfull had good occaſion to conſider well of this, when the Egyptians were at war: and wee alſo ought to behold the ſame in all mutations of Kingdomes, which proceedes from no other cauſe then the hand of God. If the hearts of thoſe, who are otherwiſe warlike perſons, and hauehave made great proofe of their valour, doe faile them, if their forces bee alſo feebled; all muſt bee attributed to the iuſt vengeance of God.

Verſ. 2. And I will ſet the Egyptians against the Egyptians: ſo euerie one ſhall fight against his brother, and eueryevery one against his neighbour; Citie against Citie, and Kingdome against Kingdome.

HE here deſcribes in a more ſpeciall manner, with what calamitie God was determined to ſmite the Egyptians. In ſaying,Ciuil diſſenſions the worſt calamitie that can befall a Commonwealth. that he wil ſet the Egyptians together by the eares; he meanes ſuch ciuil diſſenſions which cauſe thoſe to bee rent in ſunder, which ought to defend one another: which is the moſt hurtfull miſchiefe that can befall any Citie or people. Now it was needfull the Iewes ſhould be perſwaded that God (in whoſe hands the hearts of all men are) could make the Egyptians to bee inflamed with hatred one againſt another, by a ſecret inſtinct; whereby they might bee brought to deſtroy themſelues, although they were more mightie then their enemies abroad.Ciuill diſſenſions fall not out by chance, but Gods prouidence. Hence wee learne, that the people neuer fall to be mutinous, but the Lord ſets them on to fight and make warre one with another: as if a man ſhould gather a companie of Fencers together into the market place. For hee ſets them agog to fight, and driues them forward to hurt; yea euen to kill one another. So then euen as wee are to attribute it vntounto God, when there is friendſhip and louelove among Citizens: ſo alſo ought we to attribute it to his vengeance, when one of them riſeth vp againſt another, killing and murdering one another.

Now by way of amplification he addes that which is yet more horrible and prodigious, to wit, that thoſe who are knit together by parentage, ſhall band themſelues to deſtroy each other. If men be worſe then beaſts whē (in forgetting they are created of one and the ſame nature) they fight together: how much more is it a thing abhorring to nature, that brethren or kinsfolks ſhould deuoure one another? By how much the more monſtrous this is, ſo much the more ought wee to acknowledge it to be God his reuenging hand, & his fearefull iudgement vponupon them. It ſeemes then that Iſaiah proceeds by degrees: for firſt of all he mentioneth the brother, 1ſecondly the neighbours, thirdly the Cities, 2and in the fourth place the Kingdomes. By 3Kingdomes, hee meanes the Prouinces into 4which Egypt was diuided, which the Greekes call Lordſhips, which word alſo they hauehave vſed in this place.

Verſ. 3. And the ſpirit of Egypt ſhall faile in the middeſt of her, and will destroy their counſell,**Or, yea, though they ſhould. and they ſhall ſeeke at the Idoles, and at the ſorcerers, and at them that hauehave ſpirits of diuination, and at the ſoothſayers.

EVen as the Prophet in the former verſes tooke heart and courage from the Egyptians, p. 188ſo takes he from them now minds and ſpirits. Theſe two things are exceeding neceſſarie for the defence of kingdomes; becauſe wh…nſoeuer they he taken away, there is no meanes left for vpholding of a State. Now the Egyptians thought thēſelues farre before all other nations,What opiniō the Egypti…s had of themſelues. as touching the conceit they had of their owne wiſedome: and proudly diſdained them as barbarians; thinking themſelues to be the only learned, induſtrious, ciu…ll, courteous, and honeſt men of the world. For they bragged that they were the inuenters of learning, that Philoſophie and Aſtrologie came from them: in a word,Let not the wiſe m…n reioyce in his wiſdome. that Egypt was as it were the ſhop of all the liberall ſciences. Therfore they could not imagin that vviſedome and counſell ſhould thus faile from amongſt them: and doubtleſſe if this propheſie had come to their view they would hauehave ſcorned it, thinking that the Sea ſhould ſooner lack water, and that the whole order of nature ſhould be ouerturned, then that they which thought themſelues ſo naturallie wiſe, ſhould become fooles. Yet doth Iſaiah boldly affirme it: for indeed, he ſpake not of his owne head, but hauing foretold that they ſhould be ſtripped of their pride and arrogancie; the context requires that we vnderſtand now that they ſhould be ſmitten with amazednes, ſeeing both theſe faculties of the ſoule depended vponupon the free gift of God.

The word Ruaach in this place is taken for vnderſtanding, or ſharpnes of wit: which we ought d ligentlie to note, becauſe many deceiue themſelues touching this word. The former ſentence is yet better expreſſed by the word counſell: for thereby he ſhews whēce this abaſement ſhould proceed; truely from this, God would depriue them of counſell.

Yea though they ſhould ſeeke.] This is an anticipation or cutting them off: for he preuents the obiections which the Egyptians might m…ke. HaueHave not wee gods to goe and aske counſell at? Are there not wiſe men, diuiners, and enchanters amongſt vsus? and makeſt thou ſo ſlight account of theſe? He affirmes that none of theſe ſhall doe them any good, though they truſt neuer ſo confidentlie in them, being puffed vp alſo with a vaine perſwaſion of their wiſedome. I will not beſtow much time about theſe names, wherein notwithſtanding it ſeemes Iſaiah proceeds on 1by degrees. For he names the gods, then the 2magicians, and next the diuiners and ſoothſayers.

Now they had their oracles, wherein they chieflie truſted: the magicians were inferior to them, albeit they had great authoritie amongſt them. In the third place, when there was any queſtion of things of ſmall importance, then they asked counſell of the diuiners and ſoothſayers. And thus you ſee that the ſuperſtitious are ſo toſſed vp and downe with vnquietnes,Idolaters ſo toſſed to and fro with reſtles though…s, that nothing can quiet them. that nothing can content them. For as they are inconſtant and variable vponupon all occaſions, ſo run they firſt to one ſhelter, and then to another: and in the meane while Satan by that meanes doth ſo coſen them, that in the beginning he repreſents vntounto them ſome appearance of reſt and quietnes, which they make account ſhall continue: but to no other end (as the ſequell proueth) but to ſhew them ſoone after, that being farre off from their expectation, hee might vex and torment them ſo much the more; and conſtreine them ſtill to be ſeeking of new hopes. From whence we learne, that the only way to hauehave true contentment of heart, is to reſt vpō God only.The only way to attain true contentment. And no doubt but the Prophet condemnes theſe arts, as being farre remote from all reaſon. For God hath manifeſted all things which are neceſſar…e to be knowne by thoſe arts and ſciences which he hath allowed,Hee that walks plainly, walks ſafely. and would wee ſhould vſe. If any man will be wiſe beyond theſe, he muſt of neceſſitie hauehave the Diuell for his ſcholemaſter.

Verſ. 4. And I will deliuer the Egyptians into the hand of cruell Lords, and a mightie King ſhall rule ouer them, ſaith the Lord of hostes.

NOw he ſhewes what ſhould befall th… Egyptians being once depriued of vnderstanding, and their courages being quailed, to wit, they were to expect nothing but bondage and ſlauerie. For a people being once deſtituted of vnderſtanding and magnanimitie, needs muſt they become their owne ouerthrow, although no enemie elſe ſhould aſſaile them. So that the Lord is wont after this maner to reuenge himſelfe vponupon his enemies, depriuing them of all meanes whereby to defend their liberties. I grant that the Prophet threatens a thing more grieuous, to wit, that the dominion whereof the Egyptians proudly bragged, ſhould not only fall to the ground, but that they themſelues alſo ſhould be ſubdued vnderunder a ſore ſlauerie & bondage. Now howſoeuer the word cruell be put in the ſingular number, yet notwithſtanding hee ſaith in the plurall number that they ſhall be in ſubiection to Lords, which is much more comberſome to beare, then if they ſhould only obey one.

And a mightie King &c.] Hee meanes that the power of the tyrant vnderunder whom they ſhalbe ſubdued ſhall be ſo great, that it ſhall be hard for them to recouer their libertie. Hiſtories make mention of diuers changes which hauehave happened in many Countries, which yet could not be kept long by thoſe which hauehave conquered them. For oftentimes the keeping of that which a man hath woon is more difficult, then the Conqueſt it ſelfe. But the Prophet tels vsus that this eſtate ſhall not eaſily be changed, for the ſeruitude of the Egyptians ſhall be of long continuance: the reaſon is, none ſhall dare to oppoſe nor make warre againſt ſo mightie a Conqueror. We may alſo vnderſtand it thus, that Princes ouer a ſmall people are more courteous and humane towards their ſubiects then thoſe that are more puiſſant: who truſting vntounto their greatnes, let looſe the raines to doe whatſoeuer they liſt. For as they thinke, their power is inuincible; ſo do they giuegive libertie p. 189to themſelues to act whatſoeuer their fanſie driues thē to. Whether of the two expoſitions we receiue, the ſumme will be this; That the Egyptians, who eſteemed themſelues in the firſt ranke, and the moſt renowned among men, ſhall fall into the power of another; and ſhall be oppreſſed vnderunder an hard bondage; to wit, vnderunder a mighty King, againſt whom, none ſhall dare to oppoſe himſelfe. By this we may ſee how great the folly of ſuch men is, who deſire a mighty King, that ruleth ouer many Countries: as alſo how iuſtly they are puniſhed for their ambition, which yet notwithſtanding cannot be reformed, though ſo manie experiences do daily fall out in the world. France and Spaine boaſt at this day, that they are ſubiects to ſo mightie Princes: but they ſhall feele to their ſmart, how profitable ſuch a falſe pretence of honor is to them. But we hauehave ſpoken of this matter before in another place: Chap. 8.6, 7.

Verſ. 5. And the waters of the ſea ſhall faile, and the riuers ſhall be dried vp and waſted.

6. And the riuer ſhall goe farre away: the riuers of defence ſhall be emptied and dried vp: the reedes and flags ſhall be cut downe.

HE goes on with that which he began before; to wit, that the fortreſſes in which the Egyptians kept themſelues ſo ſtrongly, and in ſuch ſecuritie, ſhould auaile them nothing at all. For they ſeemed to be impregnable, becauſe they were inuironed with the ſea, with the riuer Nilus, and with many ſtrong places: and the hiſtories teſtifie, that the paſſages whereby they entred into the Country, were very difficult, becauſe there was no mouth or entrance into Nilus: for which cauſe they could eaſily repulſe the ſhips which came to land there. Thus they glorified much in this goodly ſeate and place that was ſo ſtrong by nature: euen as the Venecians at this day, ſeeing themſelues ſo ſtrongly inuironed with deepe and long riuers, thinke themſelues altogether inuincible. But ſuch fortreſſes and defences are vtterly vnprofitable,Defences ſerue vsus to no vſe, when God is minded to correct vsus. Nor the ſtrong man in his ſtrength. when God is purpoſed to chaſtiſe vsus. Hereunto ſerues that which hee addes touching their munitions. He alludes to the cauſes, which not onelyonly let and hinder the ouerflowings of Nilus, but alſo kept th… whole land: as if he ſhould ſay; You ſhall need no ſuch things, becauſe Nilus it ſelfe ſhall be dried vp.

But it is very certaine, that this riuer was neuer drawne dry; and yet hath the Prophet foretold nothing which was not fulfilled. We muſt therefore call to minde what wee hauehave ſaid in another place; to wit, that theſe deſolations are repreſented in liuely colours before vsus, as well in regard of our dulneſſe, as alſo to ſet forth the thing performed (as it were) euen in our view. For it is very neceſſarie we ſhould hauehave ſuch a ſpectacle as might moue our ſpirits, and quicken vsus vp to conſider of the iudgements of God: which wee ſhould eaſily contemne, if by this meanes we were not preuented. Obſerue we then this pride of the Egyptians, who had abundance and diuers ſorts of riches; neuer imagining that it was poſſible for them to be humbled by ſo fearefull a ruine. He mentions the ruſh and …eede, becauſe there was abundance of them; which ſerued to ſundry purpoſes: vnleſſe any had rather ſay, he meanes that the marſhes and ponds ſhall be drie.

Verſ. 7. The graſſe in the riuer, and at the**Or, mouth. head of the riuers, and all that groweth by the riuer ſhall wither, and be driuen away, and be no more.

AT the mouth.] Others tranſlate, Riuers: but he vnderſtands it rather of the ſpring it ſelfe, which is ſeldome or neuer drawne dry; although it may fall out that floods and riuers may waxe dry. He takes the mouth then for the head of the riuer, which ſhall ſo dry vp, that no place in the Country ſhall be watered by it. And howſoeuer the head of Nilus was very far off, yet is it not without cauſe, that the Prophet threatens that this riuer, from whoſe ouerflowing the fertilitie almoſt of the whole land proceeded, ſhould be dried vp, euen to the very head and ſpring it ſelfe. For it ſeldome ra…ned in this Country; but Nilus perfo…med that office for them eueryevery yeere: and fit ouerflowed but ſparingly, it preſaged want and famine. This is the reaſon why the Prophet threatning the drithe of it threatens therein the barrenneſſe of the whole Country. And for this cauſe alſo he ſaith, that there ſhall be ſuch want euen in the …ead it ſelfe, from whence the waters ſhould flow forth, that the graſſe ſhall be dried vp.

Verſ. 8. The Fiſhers alſo ſhall mourne; and all they that caſt angle into the riuer ſhall lament; and they that ſpread their net vponupon the waters, ſhall be weakened.

ISaiah hath reſpect ſtill vntounto the eſtate of Egypt. We hauehave ſhewed in the 16. Chapter,A note touching the vſuall courſe which the Prophets hold in their writings. verſ. 8. how the Prophets are wont to vſe theſe liuely deſcriptions: as when they prophecie againſt any Country, they ſpecially mention that with which it moſt aboundeth, as alſo that for which it is moſt renowned. If it be a Country of vineyards, then they mention vines: if it abound with gold, they mention that alſo: if with ſiluer, then they ſpeake of ſiluer. So prophecying here againſt Egypt, he ſpeakes of fiſhing; becauſe this region was wateriſh, and abounded with manie riuers.

I wil not reiect their tranſlation who tranſlate the verb Amal, To cut off: but the beſt interpretation is, They ſhall be weakened: for this anſwers to the ſorrow and griefe of which he ſpake before. Now we know that there were great numbers of fiſhers in this Country, p. 190which was not the leaſt part of the riches of Egypt. When the Fiſhers then ſhould be taken away (of which the Country was full) in which trade alſo conſiſted a great part of the riches of the Eyptians, it muſt needes follow that they ſhould be much weakened. As for example, if draperie ſhould be taken from a people, which are accuſtomed to liue vponupon it, great pouertie muſt needes enſue. He therefore notes a wonderfull change of the whole Country.

Verſ. 9. Moreouer, they that worke in flaxe of diuers ſorts, ſhall be confounded; and they that weaue nets.

AS he ſpake before of their ſorrow; ſo now he ſpeakes of their ſhame: becauſe thoſe who before liued well, and at their caſe vponupon this trade, ſhould gaine nothing any longer by it. Now theſe occupations depend one vponupon another; to wit, fiſhing and net making. And yet ſome doubt whether he ſpeakes onelyonly of net makers or no: for if we take the word Serik…th, for all exquiſite linen, it is very likely that this is to be referred to thoſe weauings which are the faireſt when they are made of ſmall & fine threed. We alſo know, that there are clothes of very great price made in Egypt. And it ſhall not be amiſſe to comprehend the garments of linen vnderunder the name of net-worke, or white nets: for theſe garments were of great price, in regard they were wouen with great difficultie. Thus then it ſhould be a metaphoricall maner of ſpeech, vnderunder which the Prophet cloſely nips the diſſolutenes of the Egyptians, who clothed thēſelues with linen garments as if they had beene wrapped in nets. If we vnderſtand it ſo, then the next verſe coheres with it: and for min… owne part, I can not ſee how ſo exquiſit and artificiall maner of weauing can belong to the trade of fiſhing. But if any had rather referre it to fiſhermen, the ſenſe ſhall be, that all ſuch as exerciſed the arte of fiſhing, and gained much thereby, ſhould now be oppreſſed and ouerwhelmed with griefe. I thinke it is not needfull to tranſlate the Hebrue word Seker, which the Prophet vſeth, Nets, becauſe the Etymologie of it ſheweth it rather to ſignifie a trade by which much is gained.

Verſ. 10. For their nets ſhall be broken, and all they that make ponds ſhalbe heauie in heart.

WHere great ſtore of fiſh is they alſo hauehave great Pooles or little fiſh-ponds to keepe them in: for were it not for them, the fiſhermen ſhould be conſtreined to ſell their fiſh for nothing. Beſides that, they oftentimes caſt their nets into the water and take nothing. He therefore continues the former argument: for if fiſh can neither be taken, nor kept, the Ponds ſhall ſerue to no purpoſe.

Verſ. 11. Surely the Princes of Zoan are fooles: the counſell of the wiſe counſellers of Pharaoh is become fooliſh: how ſay yee vntounto Pharaoh, I am the ſonne of the wiſe? I am the ſonne of the ancient kings?

HE heere ioines wiſdome and follie together very fitlie: for it is vnpoſſible this perſwaſion ſhould be plucked from men, but they will be wiſe, yea and ſo eſteemed, although it be in deſpight of God himſelfe. It is all one then as if he were of their opinion: when he calles them wiſe, whom by and by after he taxeth with groſe follie. The Hebrue particle Ac, is ſometimes aduerſatiue: but becauſe it ſeemes the Prophet ſets himſelfe againſt the Egyptians, I had rather tranſlate it, ſurely, or certainly, or, now at the leaſt: becauſe he derides Pharaos Counſellers, who of all others were the greateſt fooles, and yet in the meane while tooke thēſelues, and would be reputed for the wiſeſt men. Thus it is a kinde of exclamation, as if he ſhould ſay, Where is this wiſdome of Egypt become? What is become of theſe Counſellers which deſpiſed eueryevery man? Why defend they not the Kingdome? Now is the time when their wiſdome may be manifeſted. Wee ſee then how this ſerues for a confirmation and ratification of this preſent propheſie, for as much as it appeares that the Prophet ſpeakes not of things vnknowne, but hath the certentie of Egypts deſtruction apparent as it were before his eyes. Being fullie perſwaded then that he was authorized from God, he is bold to proclaime that all theſe Princes are but fooles, how wiſe ſoeuer they make themſelues. In a word, the Prophet teacheth,All wiſdom… which is ſeparate from the word, will in the end proue extreame follie. that all their glorie who attribute to themſelues the leaſt dram of wiſdome without God, is but follie, becauſe it will be perceiued to be ſo in the end, for when they ſhall come to triall, they will ſhew themſelues no better then children.

I deny not but the Lord ſuffers them to bring many enterpriſes to paſſe, that they may get credit and fame among men: but he beſots them in the end, ſo as notwithſtanding all their experience and ripenes of wit, they will ſhew themſelues more fond then little babes.If any man want wiſdom let him aske it of God. Let vsus be admoniſhed then to pray for the ſpirit of counſell and vnderſtanding of the Lord, and when we hauehave obteined it, let vsus carefullie vſe it in vprightnes with all modeſtie. For God reſiſts mens wiſdome, whē they attribute more to themſelues then it meete: and ſuch as too proudly aduance themſelues doe well deſerue to be puniſhed for their follie. He therefore oft times makes them ſtand confounded, to the end men may know that their wiſdome is nought elſe but a vaniſhing ſmoke.The feare of God, the only foundation of true wiſdome. For there is no true wiſdome but that which it grounded vponupon the feare of God, which is the beginning of wiſdome, as Salomon teacheth, Prou. 1.7. & 9.10.

How ſay ye &c.] He reproues Pharaoes counſellers for flattering of him, as paraſites are wont to do now adaies to get y^e fauor of Princes: for all their flatteries tend to none other end; becauſe they finde that the only readie p. 191way to get their ſuites, and to creepe into fauour. And thus among ſo many flatteries and lies, trueth can finde no place at all among them. Now howſoeuer this is an ordinarie fault in the Courts of great Lords, yet bare it the ſway, eſpecially among the Egyptians at that time: for they ſtood vponupon their antiquitie, as being the moſt antient of all nations beſides, boaſting, that they found out the arts and liberall ſciences. Now, if the common people had this good conceit of themſelues, how much more were their Kings infected therewith in reſpect of them?

There was a double boaſting then; that is to ſay, of antiquitie and knowledge; both which Iſaiah reproues; and telles them, that neither of them ſhall doe them any good. Pharaoh gloried much of the antiquitie and wiſdome of his Natiō, which was y^e peoples fault alſo as well as his; but he ſpeakes of the King eſpecially, as of the head, in whom this pride was more plainely perceiued, then in the common people. But let vsus beware how we brag of our anceſtors, as if we were borne to it by inheritance: no, let vsus goe to heauen to finde wiſedome;Ier. 1.5.Jer 1:5 and let vsus aske it of him that is authour of it. As for antiquitie, it is a ſottiſh and vaine brag: and yet Princes are ſo hampered with this vice, that they could finde in their hearts to goe ſeeke their race and beginning beyond the Moone, as they ſay: yea, they can verie hardly be diſſwaded from this vanitie. flatterers alſo helpe to augment this folle, who (as wee ſee) hauehave found out many pleaſant things touching the genealogies of Kings and Princes. For no muſicke ſounds more delectable in their eares, then when they are ſeparated from the common people; as if they were petty gods. But it often comes to paſſe, that whiles they be ſo buſie in ſeeking too curiouſly their grandfathers, and great grandfathers, that they make themſelues ridiculous by it, becauſe it comes to paſſe, that they finde themſelues deſcended from ſome handicrafts man, or trades man.

A ſtorie touching Maximillian the Emperour.I hauehave heard a pleaſant ſtorie from ſome of good credit of the Emperour Maximillian, who (becauſe hee was wonderfull curious in ſeeking out his pedegree) a merry fellow perſwaded him that hee had found his genealogie in Noahs Arke. This wrought ſo vponupon him, that neglecting and forgetting all other affaires, hee onelyonly doted vponupon this newes; in ſo much that hee would permit none to ſpeake with him; no not the Ambaſſadours which were come vntounto him to deale in matters of importance. EueryEvery one wondered at this folly, and diſliked it in themſelues; yet none ſo hardy that durſt take in hand to counſell him. At the laſt his Cooke being bolder then the reſt (whom the Emperour vſed as a Ieſter, and tooke pleaſure many times to heare him talke) hauing obtained leaue to ſpeake, ſaid to the Emperour; No man deſires the honour of your imperiall maieſtie more then my ſelfe; but me thinks, if it pleaſe you, this your great induſtrie to find out your pedegree, is neither profitable nor honourable. I now honour and reuerence your Maieſtie (ſaid hee) as a god; but if you will ſtand ſo much vponupon your title from Noahs Arke, then you and I muſt needes be coſins at the leaſt; for we all came from thence. Maximillian was ſo moued with the ſpeech of this knauiſh foole, that he was then aſhamed he had gone ſo farre in the matter, although before, neither friends, counſellers, nor affaires could hold him backe from it. For he knew well that his name, which he meant to make more honourable then his anceſtors, ſhould be made leſſe honourable if they came once to the firſt originall, from whence Princes and ſubiects, noble and baſe, are all deſcended. But is not the folly of theſe men great, when fooles and Ieſters can perceiue it? Yet this is no new vice, but it is rooted deepe in the ſpirits of the moſt men.

That we may auoid this euill then,Inſtruction. let vsus learne to depend vponupon God onelyonly, and let vsus prefer this grace of our adoptiō before all riches, nobilitie, & parentage. As touching the Kings of Egypt, they were indeed deſcended from moſt ancient Kings, who had raigned a long time; and this made them to ſwell thus with pride, euen as if wiſdome had bin borne in their houſe.

Verſ. 12. Where are now thy wiſe men, that they may tell thee, or may know what the Lord of hoſtes hath determined against Egypt?

ALthough it be word for word; And they ſhall ſhew thee, and ſhall know: yet the clauſe ſhould bee thus reſolued, That they may ſhew thee, yea that they may know at the laſt. Which phraſe of ſpeech is very common among the Hebrewes. Now becauſe the Egyptians had their ſoothſaiers, they thought nothing to obſcure or ſecret, but they might hauehave ſufficient reſolution from them of it: for they went to aske counſell as well in things of ſmall importance, as in great; and held whatſoeuer theſe men ſaid, as oracles. This vanitie the Prophet derides, ſaying; How will they ſhew you that which they know not? Hath God made them of his counſell? It is verie likely alſo that the art which they vſed in diuining, is heere condemned: for the art was not onelyonly vnlawfull of it ſelfe, but inchantments and ſorceries were contained vnderunder it.Three waies by which we may foreſee things to come. There are three waies wherby we may know or foreſee things to come. The firſt and chiefeſt is, by the reuelation of the holy Ghoſt, who onelyonly can reſolue vsus: as alſo by the gift of prophecie, which is imparted 1but to a few: the ſecond, by Aſtronomie: 2the third, by cōferring of things already paſt, 3whence they hauehave been accuſtomed to gather the definition of prudence.Maſter Caluins iudgement touching Aſtrologie. As touching the knowledge of the ſtarres, a man may at ſome times come to the diſcerning of certaine things, by their ſituation and coniunction; to wit, famins, fruitfull and vnfruitfull ſeaſons, the peſtilence, and ſuch like: yet this is vncertaine, becauſe it hath its ground vponupon coniecture onelyonly. Reſpect therefore muſt alwaies be had herein, what proportion the p. 192ſtarres hauehave with theſe inferior places. For mens actions are not gouerned by them as a ſort of fooliſh and deceitfull Aſtrologians thinke, of whom there are multitudes at this day that inſinuate themſelues into the ſauour both of Princes and ſubiects, as if they had the knowledge of all things both preſent and to come in their ſleeue. But ſuch fellows are meere coſeners, who beguile men by their illuſions, and reſemble thoſe of whom the Prophet ſpeakes in this place: and yet Princes giuegive eare vntounto them, reuerencing them as if they were gods. Truly they are well worthie to be ſo abuſed; and it is alſo a iuſt puniſhment vponupon them for their curioſitie.

Theſe goodly diuiners forſooth doe likewiſe brag that they vnderſtand the arte Magick, wherein the Egyptians were very skilfull: but thereunto they alſo adde things that are worſe and much more deteſtable, to wit, coniurations and inuocations vponupon diuels,Coniuring moſt hatefull and hurtfull, as may be ſeene by the wofull euents it brings forth. which is the moſt hatefull and hurtfull thing that a man can either conceiue or vtter. The Lord curſeth ſuch coniecturcs and cuſtomes of diuining; neither can it be but the iſſue and euent thereof will be moſt wofull, and full of confuſion.

If theſe things were condemned in the Egyptians, how much more do they deſerue to be condemned in thoſe who ſhrowd themſelues vnderunder the name and worſhip of God? It is a wonder me thinks that thoſe who otherwiſe are both wittie and well learned ſhould ſuffer themſelues to be ſo groſely abuſed by ſuch impoſtures, as if they were vtterlie depriued both of wit and iudgement: but it is iuſt with God thus to auenge himſelfe vponupon the ingratitude and vnthankfulnes of men. Truly ſo farre forth as we may iudge of things to come by that which is paſt, which alſo wee hauehave obſerued and knowne by vſe and experience in things, which is beſt of all: this in it ſelfe can not be diſliked: yet I would hauehave no man imagin that any certentie can be gathered from hence of that which is to come, becauſe the matter alwayes hangs vpō coniecture. Notwithſtanding Iſaiah doth profeſſedlie ſet himſelfe againſt this ſubtletie, which men account a great vertue; not that it is euill in it ſelfe: but becauſe ſuch a wittie and ſubtle fellow is hardlie to be found, that with this his knowledge is not alſo confident to hauehave at his fingers ends whatſoeuer is worthie and neceſſarie to be knowne. And thus they ſet light by the ſecret prouidence of God, as if nothing were hidden from them.

There is yet another vice beſides: that is, they affect rather a kinde of ſubteltie & iugling tricks, then true wiſedome in deed. But Iſaiah eſpeciallie taxeth this pride which is in men of great wits, who by their owne reaſon will preſume to meaſure the euents of things, as if (they) and not the Lord had not the gouernment of the whole world in his hand: therefore againſt their diuinations hee oppoſeth the heauenly decree. Hence we may gather how fitlie Iſocrates Iſocrates.ſaid that Gods felicitie is powerfull and mightie in deed, but that our wiſdome is ſo likewiſe. The Apothegme of this elegant Orator ſeemes a goodly one at the firſt bluſh: but ſeeing he takes wiſdome and prudence from God to giuegive it vntounto mortall men, ſuch a parting of ſtakes is no leſſe ſottiſh then wicked. For what blaſphemie is it to attribute a prouidēt counſell vntounto men, & only leaue to the Lord an happie fortune? If any now dare leaue thoſe meanes by which the Lord doth inſtruct vsus,Thoſe that ſeeke to coniurers, are moſt worthie to be confounded with ſhame and diſhonor. to hauehave recourſe to the impoſtures of the diuell, truely ſuch a one is moſt worthie to be deceiued with ſhame and great diſhonour, for he ſeekes the remedies which are not, and deſpiſeth thoſe which God offers him.

Verſ. 13. The Princes of Zoan are become fooles: the Princes of Noph are deceiued, they hauehave deceiued Egypt, euen the corners of the tribes thereof.

ZOan was one of the chiefe Cities of Egypt: Noph was alſo very much renoumed: but we can not certainly iudge what Cities they were, vnleſſe any ſhall take it to be Alexandria, the antiquitie and wealth whereof may be gathered from many places of the ſcripture. Whereby alſo their error is refuted, who ſay, that Alexander the Great built it. For albeit it was often laid waſte before, yet he neuer built it vp againe whollie, but only repaired it. Now it appeeres by the third Chapter of Nahum verſ. 8. that it was once a free Citie, and had league with the Egyptians, being as greatlie renoumed as any Citie in the world. He rightlie affirmes then that the beginning of her deſtruction came becauſe of her follie. Wherein the chiefe ſtrēgth of a cōmon-wealth conſiſts.For the chiefe ſtrength of a common-wealth or of a kingdome conſiſts in counſell, and wiſdome, without which, neither riches, nor multitude of men do profit any thing.

I take this word Angulum, which ſignifies a corner, by way of ſimilitude for the principall part of the building whereupon the whole weight reſteth: ſo that I had rather reade it in y^e nominatiue caſe then in the accuſatiue, becauſe it ſhould be referred, as I take it, to theſe wiſe men, vponupon whom the Egyptians relied as ſecurely, as though no miſhap could poſſiblie befall them. But Iſaiah tels them that this leaning-ſtock is too weake, becauſe the reſting ouer-confidentlie vpō their counſels was the deſtruction of Egypt. Therefore after a taunting maner he condemnes this deceitfull wiſdome, which indeede rather deſerues the title of vanitie and follie, becauſe it is ſeparate from the feare of God. For men not only abuſe this excellent gift of God, but they are alſo puffed vp with vaine ambition and ſubtletie, which pleaſeth them farre better then true wiſedome. Beſides, there is alſo a diuelliſh furie in them, for they quite ſuppreſſe the prouidence of God, referring all theſe euents whatſoeuer to the capacitie of their owne braine.

This is the cauſe why the ſcripture cries out ſo often againſt ſuch wiſe men, ſhewing all their wit to be meere madnes. For they take that vponupon them which belongs to God, p. 193whereby they commit horrible and intolerable ſacrilege. We neede not meruaile then if the Lord ſhew fearefull examples againſt ſuch wiſards. For howſoeuer they be ingenious and quicke witted, yet they ſtumble and miſſe the marke euen in ſmall matters, caſting themſelues into ſuch great dangers, as a ſimple clowne or artificer could hauehave eaſilie auoided and foreſeene. Let this be a warning vntounto vsus leſt we waxe proud in heart, in attributing ſome praiſe of wiſdome to our ſelues. If ſo be wee hauehave any prudence and dexteritie in vsus, let vsus wholly refer it to the free liberalitie of God, and keep… our ſelues within the rule of modeſtie and ſobrietie. For if we make the Lord the ſtay of our wiſdome, wee hauehave a ſure corner ſtone, The ſureſt corner ſtone.which can neuer bee beaten downe, nor ouerthrowne.

Verſ. 14. The Lord hath mingled among them the ſpirits of errors: and they hauehave cauſed Egypt to erre in eueryevery worke thereof, as a drunken man erreth in his vomit.

BEcauſe it was incredible, and vnexpected, that the leaders of ſo wiſe and politike a people ſhould ouerthrow the Country by their folly therefore the Prophet attributes the cauſe of it to the iudgement of God; to the end the Iewes ſhould not be as it were hoodwinked in ſo excellent and memorable an example. For prophane men are wont to attribute Gods iudgements to Fortune, when any thing that is new and vnlooked for falles out. now he ſpeakes by way of ſimilitude: as if hee ſhould ſay, euen as wine is powred into a cup or glaſſe; ſo will the Lord make the wiſe men drunke, by powring the ſpirit of giddineſſe into them, that being at their wits end, & becōming ſenſeleſſe, they may be made vnable either to ſay or doe any thing rightly. The cauſe why they deceiued Egypt then was, becauſe themſelues were deceiued firſt. And in that the Egyptians ſuffered themſelues to bee ſo abuſed, and were not able to keepe themſelues from it; therein may we ſee the iudgement of God vponupon them.

How God is ſaid to depriue men of wiſedome and counſell.And yet Iſaiah makes not God ſo the author of this their ſenſeleſnes; as if the Egyptians might hauehave laid the blame vponupon him. But thus ſtands the caſe; men of themſelues hauehave neither vnderſtanding nor iudgement: for whence comes wiſdome but from the Spirit of God, which is the onelyonly fountaine of light, vnderſtanding, and trueth? Now if the Lord takes this his Spirit from vsus, what hauehave we to charge him withall? Hee is bound to vsus no way at all: and in that he is liberall in giuing to men, it proceedes from his meere fauour. So then when ſoeuer hee ſmites mens hearts with the ſpirit of giddineſſe and error, he doth it alwaies vponupon iuſt cauſes, howſoeuer (I grant) they may be hidden from vsus. But for the moſt part he puniſheth the wicked, who hauehave lifted vp themſelues againſt him with this blindneſſe: as it happened to the Egyptians, who being ſwollen with an opinion of their owne wiſdome, were ready to burſt with pride, & deſpiſed all in regard of themſelues. It is a ſuperfluous matter then to diſpute of predeſtination in this place, ſeeing the Lord puniſheth them for a notorious vice. Wherefore when hee blindes or giues them vp, hee cannot be accuſed of crueltie; for it is a iuſt chaſtiſement of their rebellion and wickedneſſe: neither can he which puniſheth mens iniquities be called the author of euill.

Let vsus now ſhew after what manner God inflicts this puniſhment vponupon them.How God works iuſtly by euill inſtruments. He deliuers them vp to Satan, who effects this: for he it is properly who ſowes the ſpirit of error and frowardneſſe in mens hearts: but becauſe hee acts nothing but at Gods commandement, it is ſaid, that God doth that, which Satan indeed doth. For where it is commonly ſaid, This o… that is done by Gods permiſſion: nothing is more friuolous. The Prophet expreſſeth yet more; to wit, that this puniſhment was ſent of God, beſauſe hee is a iuſt Iudge. For he works by Satan as a Iudge doth by the executioner, and iuſtly puniſheth thoſe that hauehave offended him: as we reade in the booke of the Kings; Satan there preſents himſelfe before God, and askes leaue to deceiue the Prophets of Ahab. his requeſt being granted, he executes Gods commandement: for of himſelfe hee was able to doe nothing.1. King. 22.21.1 Kgs 22:21 We neede not heape vp many teſtimonies of Scripture; the thing it ſelfe is manifeſt enough.

In that hee addes, they were deceiued by their counſellers, he therein ſets forth the iudgement of God in the ſecond manner. For it might well be, that although the Princes had been witleſſe, much like to men drunke, that the people neuertheleſſe were ſober and of ſound iudgement: but he alſo ſaith, that the ſeducers ſhould obtaine the efficacie of error to deceiue the people alſo. Thus you ſee a twofold iudgement of God in this place, both againſt the ſeductors, and the ſeduced. By vomiting, hee meanes a beaſtly kinde of drunkenneſſe, adding it by way of amplification, ſhewing, that they are not drunken after an ordinarie manner, ſome wit remaining ſtill in them; but that they were drunke like ſwine.

Verſ. 15. Neither ſhall there be any worke in Egypt which the head may doe, nor the taile, the branch nor the ruſh.

THis is the concluſion of the former ſentence: for his meaning is, that there ſhall be ſuch a brutiſh blockiſhneſſe in all the Egyptians, that whatſoeuer they enterpriſe, ſhall vaniſh away and come to nothing. This muſt needes be fall them who are deſtitute of counſell, and it is a iuſt puniſhment of our pride and ouerweening. The Prophet then meant to note out the euent and effect; to ſhew that all things ſhould hauehave wofull ſucceſſes. And in menacing the head and taile, What is meant by Head and Taile.he ſignifies thereby, that all eſtates, from the higheſt to the loweſt, ſhall bee deſtitute of counſell; ſo as they ſhall be able to doe nothing p. 194to the purpoſe: vnleſſe any had rather vnderſtand it as touching the maner of the proceeding of their actions. Let vsus learne from hence, that the beginning and end of all things depends vponupon God only, of whom we muſt aske counſell, wiſedome, and a proſperous ſucceſſe in all our buſineſſes: vnleſſe we meane to hauehave things ſucceed with vsus, as they did with the Egyptians.

Verſ. 16. In that day ſhall Egypt be like women; for it ſhall bee afraid and feare becauſe of the mouing of the hand of the Lord of hosts, which he ſhaketh ouer it.

HE repeates that againe which he had ſaid before, to wit, that the Egyptians ſhould hauehave no ſtrength at all. Some thinke the Prophet alludes to a womaniſh behauiour, wherewith the Hiſtoriographers hauehave taxed the Egyptians: which was this, all order being peruerted, women managed the publike affaires, and men kept the houſe, and performed the offices that belonged to women. It may be Iſaiah aimed at th…s. But all being well conſidered, this coniecture cannot be currant, becauſe he threatens a iudgement heere which ſhould bring men into a wonderfull mammering. If he ſhould ſpeake of their accuſtomed behauiour, it ſhould appertaine nothing at all to y^e matter in hand: neither doth he reproue the Egyptians for their womaniſh hearts, but rather tels them they ſhall be ſo terrified, that they ſhall become timerous like women. For they not only eſteemed of themſelues as of a warlike people, able to wage battaile, but would take it in hand themſelues without any prouocation thereunto, and were alſo helpfull vntounto other nations. For wee ſee that many prophane authors tell ſundrie things of the facts of the Egyptians, and ſtand much vponupon their commendation. Howſoeuer then they were more nice and delicate then any other people, yet they were deſirous to be eſteemed a valarous and warlike people.

But now in ſo ſudden a change we may ſee an admirable iudgement of God. And therefore he addes that the ſhaking of the Lords hand ſhall be the cauſe of this feare: by which words he ſhewes that the Lord will order and take all this warre in hand, ſo as the Egyptians ſhall neuer be able to ſtand, in regard they ſhall not hauehave to doe with men, but with God himſelfe. Now this which Iſaiah pronounceth againſt Egypt ought alſo to be applied to other nations: for when troubles ariſe, and warres are proclaimed, the iudgement of God muſt be acknowledged therein if men proue cowards and faint-hearted. For wee ſee the moſt warlike men ſometimes to giuegive place, ſhewing themſelues more delicate then women: yea, to be ouercome with little or no power, when God once ſmites their hearts with trembling.

Verſ. 17. And the land of Iudah ſhall be a feare vntounto Egypt, eueryevery one that maketh mention of it ſhall be afraid thereat, becauſe of the counſell of the Lord of hostes, which he hath determined vponupon it.

SOme expound it ſimplie, that the land of Iudah ſhall be a wonderment to the Egyptians as well as other nations; comparing this place with Chap. 18.2.7. where it is ſaid, You ſhalbe an aſtoniſhment, &c. But I thinke the Prophets meaning is otherwiſe in this place: for his purpoſe is to ſhew the cauſe why the Lord will ſhew ſuch an example againſt the Egyptians, to wit, becauſe they had been the occaſion of the deſtruction of the Iewes. For they had turned them frō the cōfidence which they ought to hauehave had in God: it being the cuſtome of Princes to ſolicite their neighbours, and offring them help, to the end they may vſe them afterward in the like caſe. But God had forbidden the Iewes to goe downe into Egypt for any ſuccour, Deut. 17.16. Yet did this wretched people chuſe rather to yeeld to the ſolicitations of the Infidels which offred themſelues vntounto them, then to God: they are chaſtiſed therefore very iuſtly. Neither did the Egyptians eſcape vnpuniſhed, becauſe they had giuen them occaſion of incredulitie and diſtruſt: for they were ſo ſharplie chaſtiſed that they quaked for feare as oft as they remembred the Iewes.

We may gather a very profitable doctrine from hence, to wit, that all ſuch which ſhall alienate the Church from the true ſeruice of God, and from truſting in his help, hauing giuen them offence either by fearing, or counſelling them,Such as ſhall be ſo wickedly minded as to withdraw Gods childr… from his ſeruice, or from truſting in him, ſhall be puniſhed ſeuerely. or by any allurements whatſoeuer, ſhall be puniſhed and that ſeuerely. The Prophets words are as much in effect then, as if one ſhould ſay. That the very looke of a woman will make him to bluſh which hath entiſed her to leaudnes, when the filthines of the fact ſhall come to light; and when God the auenger of the mariage knot ſhall appeare.

Verſ. 18. And in that day ſhall fiue Cities in the land of Egypt ſpeake the language of Canaan, and ſhall ſweare by the Lord of hosts: one ſhall be called the Citie of destruction.

HAuing threatned the Egyptians, and laid forth the cauſe of Gods iudgements, he now comforts them, and promiſeth them merciemercy: for he ſhewes that all of them in a maner ſhall be reſtored, and ſhall recouer a proſperous and floriſhing eſtate againe. For of ſixe Cities, ſaith he, fiue ſhall be ſaued, ſo as one only ſhall periſh. He had before threatned an horrible iudgement to fall vponupon the whole kingdome, ſo as if any ſhall conſider the former propheſie well, he can comprehend nothing therein but a ſtate vtterlie paſt recouerie. He promiſeth then that they ſhall be reſtored by a ſpeciall fauour of God. So that this is to be taken as an increaſe of the p. 195Churches reſtauration, or as a full meaſure of Gods grace after the redeemer is ſent.

The manner of ſpeech is ſomewhat obſcure: but if we examine it well, there is little or no difficultie at all in the ſenſe. For his meaning is, that the ſixt part of the Cities ſhall onelyonly periſh, and that the reſt ſhall continue ſafe. The moſt difficultie is in the word Haheres: ſome reade it Hacheres; that is to ſay, of the Sunne: but they deceiue themſelues by taking one letter for another. Thoſe who expound it of the Sunne, thinke that the Prophet ſpake of Heliopolis: but it ſutes not well with the ſcope of the text: becauſe hee not onelyonly promiſeth that fiue Cities ſhall bee reſtored (for that had been no great matter) but ſaith in generall, that of ſixe townes or cities, fiue ſhall remaine vntouched: and doubtleſſe there were manie Cities in Egypt.

I let paſſe the fables of the old writers, and of thoſe who hauehave affirmed, that it contained twenty thouſand Cities. Yet it muſt not be denied, but there were a great number in a Country ſo renowned and well peopled; in a Kingdome that floriſhed as it did, and was ſo frequented, and in ſo ſweete and well tempered an aire. Let vsus put the caſe then, that there were a thouſand Cities, or a few more. Hee ſaith, that the ſixt part only ſhall periſh, and that the reſt ſhall be reſtored: ſo as the number of the deſtroyed, ſhall bee little in compariſon. Now it appeares ſufficiently by that which followes anon after, that this reſtauration is to be vnderſtood of the worſhip and ſeruice of God.

By the word lip, hee vnderſtands the tongue; taking a part for the whole: meaning thereby, to ſhew the agreement that the Egyptians ſhould hauehave with the people of God, and the faith whereby they ſhould make profeſſion of his name. By the tongue, hee alſo notes out by a figuratiue maner of ſpeech, a confeſſion. For in regard there was but one tongue onelyonly which acknowledged and called vponupon the true God, to wit, of this people that dwelt in the land of Canaan; it thereby appeares ſufficiently, that by this word tongue, we muſt alſo vnderſtand their conſent in religion. To ſpeake the ſame or diuers language, whereby either agreement or diſcord are ſignified; are phraſes of ſpeech very frequent in the Scripture. But let vsus obſerue that eueryevery conſent is not ſufficient: for example; if men ſhould agree together to retaine a worſhip of their owne deuiſing and approbation, ought they not to come and conſent to that truth which was reuealed to the fathers? Neither doth he onelyonly ſay, that the Egyptians ſhould ſpeak one and the ſame language; but the language of Canaan: for they were to change their ſpeech, & to vſe y^t which Gold had ſanctified: not that the pronunciation of this language was more holy; but it is commended, becauſe it containes the doctrine of truth. We are to obſerue this diligently, to the end wee may learne the true manner of conſenting.We ought to labour for a …onſent in religion, alwaies prouided that the condition be good. We ought to ſeek agreement by al means; but let vsus beware that the cōditions be good whereby it is procured: for it is not lawfull to ſeeke a meane betweene both, as the deſtroyers of true religion doe, which yet would be taken for makers of pacifications. Away with ſuch light and double tongues; let the truth be retained, which hath no other foundation but the word of God. Let them that draw neere to it, ſpeake with vsus: and whoſoeuer falſifieth that, let him auoid, and chuſe a language fitting his owne humour: but let vsus continue firme and conſtant in this trueth. The Egyptians then cannot ſpeake the language of Canaan, vnleſſe they firſt of all forſake their owne; that is to ſay, all ſuperſtitions.

Some refer this to Ptolemeus, his time, but without any good ground: becauſe wee may gather from the verſes following, that the Prophet ſpeakes of the pure religion and true worſhip of God. And firſt of all vnderunder the figure Synecdoche, hee teacheth that the ſpeech ſhall be holy, taking one onelyonly kinde thereof; to wit, that they ſhall profeſſe themſelues to be Gods ſeruants. by ſwearing by his name. It may be read, They ſhall ſweare in the Lord, or, by the Lord; becauſe the letter Lamed, often ſignifies By. If we reade it, In the Lord; 1the ſenſe will be, that they ſhould promiſe to obey him, and that with a ſolemne oath; as when a nation takes an oath of alleageance to their Prince. And it is all one as if he had ſaid; they ſhall ſubmit themſelues vnderunder the power of God, and yeelde themſelues vnderunder his gouernment. But in regard the other reading is more generally receiued, I alſo the more willingly allow of it. For ſeeing an oath is a part of Gods worſhip, the whole is hereby ſignified, by taking a part for the whole. To ſweare alſo by the name of God, is often taken to beare witneſſe that hee is the true 2God.

His meaning is in a word, that they ſhall foundly giuegive their names to Chriſt.If faith in the heart bring not forth an open profeſſion, it will ſurely proue but a cold opinion in ſtead of faith. Hence we may gather, that wee muſt make an open profeſſion of our faith, if we meane to yeeld God his true ſeruice: and if any will keepe his faith ſhut vp in his heart, ſuch a one ſhall be ſure to hauehave but a cold opinion in ſtead of faith; becauſe true faith brings forth a franke confeſſion, and ſo inflames vsus inwardly, that we ſhall neither will nor chuſe, but make that knowne to others which we carry in the cloſet of our hearts. EueryEvery knee ſhall bow before mee, and euerie tongue ſhall ſweare by my name, ſaith the Lord: Iſai. 45.23. Where faith is then, there ought alſo to be the outward worſhip & the confeſſion of the mouth: Rom. 10.9.10.Holy things muſt not be applied to profa…e vſes. Wee muſt in like manner obſerue, that the things which appertaine to Gods ſeruice, ought not to be applied to profane vſes: it is the profanation of an oath then, to ſweare by any other thing then by, the Lord. For it is written, Thou ſhalt ſweare by my name: Deut. 6.13. Doe wee not contemne and defile his holy name, if wee mixe Saints or any other creature in our oathes? Let vsus note here alſo with what reuerence we ought to take an oath:How we ought to ſweare. for if wee thereby make profeſſion of Gods honour, ought wee not to come thereunto with feare and humilitie? Afterwards, where he ſaith in the end p. 196of the verſe, that eueryevery ſixth Citie ſhall be deſtroyed, the meaning is, that all ſuch as turne not vntounto God to ſerue him ſhall periſh, without hope of reſtitution: this is the reaſon why he oppoſeth the Cities of Egypt which ſhould begin to acknowledge God, againſt thoſe that are appointed to cōfuſion.Nothing but ruin to be expected, where the ſeruice of God is wanting. Where the ſeruice of God is wanting then, there we can expect nothing but vtter ruin: for the word Heres ſignifies curſing and execration, after which followes ruin and eternall death.

Verſ. 19. In that day ſhall the Altar of the Lord be in the middeſt of the land of Egypt, and a pillar by the border thereof vntounto the Lord.

HE continues on ſtill that which he ſpake in the former verſe, and expreſſeth more fullie the renument of Fgypt, becauſe true religion ſhall floriſh there, the pure ſeruice of God ſhall be eſtabliſhed, and all ſuperſtitions ſhall fall to the ground. Now he vſeth this word Altar, to repreſent Gods worſhip, as by the ſigne thereof; becauſe ſacrifices and oblations were exerciſes of pietie. By the middeſt of Egypt he vnderſtāds the principall, part of all the kingdome, as if he ſhould ſay, in the middes of the kingdome, or in the moſt excellent part of it. As touching the word pillar, we may not thinke he ſpeakes of Images that repreſents the ſhape of Saincts, or men, but memorials of the feare of God: or his meaning is, that they ſhall be as ſignes or land-marks, like to thoſe which bound our the ends and limits of kingdomes: and that after this maner there ſhould be ſignes ſet vp, whereby all men might know that God gouerned this people.When men are truly turned vntounto God from their idolatrie, they teſtifie it by ſome publike ſigne. And doe we not ſee it ordinarilie fall out, that when a people is truly conuerted vntounto God, hauing once forſaken and deteſted their Idols and ſuperſtitions, how they openly ſet vp ſignes of true religion, ſo as all may know that God is purely worſhipped there?

Ioſephus tels how Onias Onias.abuſed this place, when he fled to Ptolemeus Philometor: for he perſwaded him that it ſhould be a very profitable courſe to ſet vp an Altar in the Countrey, vponupon which the Iewes, that dwelt there, might offer ſacrifice: and alledged this text, affirming, that this propheſie ought now to be fulfilled. And in the end this wicked Prieſt made the King beleeue it to be true, although the Iewes openlie gainſaid him: for the King regarded his owne benefit; and this bad fellow, who had been depoſed from his office, meant to obteine new credit and fauour. So by this meanes what oppoſition ſoeuer there was, yet could not this wicked counſell be hindred. But Iſaiah vnderunder theſe figuratiue ſignes plainely deſcribes the pure worſhip of God which was then in vſe: for he hath reſpect to his owne time, and to thoſe with whom he had to deale. Onias then did wickedlie peruert this place to ſerue his own turne.

Papiſts wreſters of Scripture.But the popiſh Doctors are no leſſe impudent at this day, in drawing in a place of Malachie by the haire, as it were, to maintaine the ſacrifice of the Maſſe. For where he ſaith,Mal. 1.11.Mal 1:11 It ſhall come to paſſe that incenſe ſhall be eueryevery where offred vntounto God: from thence they conclude, that there are ſome ſacrifices differing from the ancient ſacrifices: for neither oxen nor other beaſts are to be ſacrificed; therefore it is the Maſſe, ſay they. Truly a very trim argument. Wee may eaſily diſcerne that Malachie ſpeakes there of the ſeruice of God,The place of Malachi truly expounded. noting it vnderunder one of the ſhadowes of the Law, as Iſaiah doth in this place: and we ought to marke theſe kinds of ſpeech diligentlie, which the Prophets are wont to vſe very often.

The Papiſts argument out of Malachi for the ſacrifice of the Maſſe, anſwered by another place out of Ioel.This then may be plainly explaned by another place in Ioel, which we will alledge by way of example, Your ſonnes and your daughters ſhall propheſie, ſaith he, your yong men ſhall ſee viſions, and your old men ſhall dreame dreames, Ioel 2.28. S. Peter tels how this propheſie was fulfilled whē the Apoſtles being inſpired with the holy Ghoſt, ſpake diuers tongues: for whereas they were vnlearned before, they then began to be fit to teach the heauēlie myſteries, Act. 2. We reade nothing there of dreames. The Apoſtle the… ſeemes to alledge this place very vnfitlie: but it appeeres that Ioel meane to ſignifie nothing elſe in this place but Propheſie; and vſeth the word dreames and to ſ…ns for ornament ſake, becauſe the Lord in times paſt did make his minde knowne to the Prophets by this meanes, Numb. 12.6. He alſo had reſpect to the cuſtome vſed at that tim…, becauſe the Iewes would hardlie hauehave vnderſtood what the gifts of the holy Ghoſt meant, ſeeing it was a thing as yet vnknowne vntounto them: for being, nouriſhed vp vnderunder rudiments of the Law, they could aſpire no higher then to the ſacrifices and ceremonies; or whether the ſignes and ſacraments led them.

The Prophets liſped to them then as vntounto babes or children, to whom we vſe not to ſpeake of higher matters then that which they may be able by little and little to comprehend by cuſtome. This doctrine therefore will giuegive vsus the meaning of many texts, the obſcuritie whereof wee might otherwiſe be held a long while in doubt of. It plainly appeeres that the Prophet ſpeakes of Chriſt his kingdome, ſo that the things whereof hee ſpeakes, were not fulfilled till his comming. The ſhadowes muſt be taken away, that wee may behold the truth of things; and ſo by the Altar we vnderſtand the pure and true inuocation of Gods name. But yet the Prophet therewithall ſhewes by theſe outward ſignes, that the pure ſeruice of God can not be preſerued without the publick exerciſes of religion, the maner whereof muſt not be diſpoſed according to our will. Let mens inuentions ceaſe then, that God alone may be heard in this matter.

Verſ. 20. And it ſhall be for a ſigne, and for a witnes vntounto the Lord of hostes in the land of Egypt: for they ſhall crie vntounto the Lord becauſe of the oppreſſors, and he p. 197ſhall ſend them a Sauiour, and a great man, and ſhall deliuer them.

WE cannot offer any acceptable ſeruice vntounto God,Draw me, and I will runne after thee: Cant. 1. I ſhall runne the way of thy Commande ets, when thou haſt ſ…t mine heart at large: Pſal. 119.Song 1Ps 119 vnleſſe he preuent vsus by his grace. For who will dedicate himſelfe to his obedience, that is not drawne firſt by the ſweet taſte of his goodneſſe, to imbrace him with a right affection? He muſt needes call vsus firſt then to himſelfe, before we can call vponupon him: and all acceſſe is ſhut vp againſt vsus, till hee hauehave firſt of all allured vsus to come vntounto him. He ſaid before, that they ſhould be ſubdued by diuers afflictiōs, to the end that they might be ſubiected to God: he now repeates the very ſame thing; for men will neuer renounce neither themſelues nor their vanities, till they are brought to teachableneſſe by ſtrong hand. Notwithſtanding he by and by addes another kinde of ſummons; to wit, they ſhall goe familiarly vntounto God, after they hauehave taſted of his louing kindneſſe. For the cry whereof he ſpeakes, proceedes from faith; becauſe they would neuer betake themſelues to this refuge, vnleſſe they were allured thereunto by the taſte of his mercy.Chriſt promiſed. And whereas hee promiſeth to ſend them a Sauiour, by whoſe hand the Egyptians ſhalbe deliuered; it can be meant of none but of Chriſt; becauſe Egypt was not deliuered from her miſeries, but in regard that the Goſpell was firſt of all preached there.

We reade what ſundry changes this Country indured by the ſpace of foure hundred yeeres, inſomuch as it was almoſt vtterly deſtroyed and laid waſte by forraigne and ciuill warres: but when it ſeemed to be at the laſt caſt, as they ſay, behold, it was conuerted to the Lord, and deliuered out of the hands of tyrants and enemies. Thus Ieſus Chriſt deliuered this Country, when he began to make himſelfe knowne vntounto it. We in like manner ought to bee thus diſpoſed to know and ſerue God,Whence we are to expect deliuerance out of troubles. that when wee ſhall be diuers waies afflicted, we may know that our ſaluation conſiſteth in him alone. And would to God the world had learned this leſſon at this day, ſeeing it is in ſuch diſquietneſſe, that it ſeemes neere to deſtruction. For what end of theſe troubles can it looke for, but vtter ruine, vnleſſe by repentance it acknowledgeth that it hath been iuſtly puniſhed for the owne impieties?God helpes vsus, but it is through Chriſt. And when it is added, To deliuer them; we are to gather from hence a verie profitable doctrine; to wit, that God helps vsus by Ieſus Chriſt; through whoſe power hee hath aſſiſted his owne, euen from the beginning: for hee was the perpetuall mediator; and by his interceſſion all good things hauehave been obtained at the hands of God the Father. Who being now come and reuealed, let vsus know that wee can obtaine nothing of the Father, but by his meanes.

Verſ. 21. And the Lord ſhall bee knowne of the Egyptians, and the EgyptiansIſay. ſhall know the Lord in that day, and doe ſacrifice and oblations, and ſhall vow vowes vntounto the Lord and performe them.

ISaiah addes now that which was the principall: for the Lord can neither be ſerued, nor called vponupon, vnleſſe w…e firſt kno… him to be our Father. As ſaith Saint Paul; How ſhall they call vponupon him whom they know not Rom. 10.14.No ſaluation wi hout ſ…uing knowledge. For we cannot be partakers of Gods gifts to our ſaluation, vnleſſe the true knowledge which is by faith goe before. Hee hath good reaſon therefore to adde knowledge, as the foundation of all religion, or the key which opens the kingdome of heauen vntounto vsus. Which knowledge we cannot hauehave, but by doctrine: whence we may conclude, that God reiects all new found ſeruices; for hee cannot approue of that which is void of that knowledge, which proceedes from the hearing of the true and pure doctrine. Men ſhall neuer be able to ſettle a right forme of Gods ſeruice then, if they onelyonly bring that which themſelues hauehave deuiſed.Note. Theſe places are worthy to be well obſerued; for therein the holy Ghoſt ſhewes vsus what true adoration and inuocation is; namely, hauing baniſhed all the inuentions of men, whereunto they obſtinately ſticke, we ſhould ſuffer our ſelues to be taught by the word of God; and if wee once be furniſhed with the authoritie thereof, let vsus freely and openly condemne whatſoeuer the world extolleth and admireth. Whereas he ſaith againe, that Egypt ſhall know; it is a repetition of ſome waight:Why this word Knowledge is twiſ… repeated. for this knowledge is of ſo great importance, that it ought not to be ſlightly paſſed ouer, becauſe it holds the chiefeſt place; without which there is no true worſhip of God.

And they ſhall ſacrifice.] This place muſt be expounded like the former, where he mentioned the Altar. For to what end ſhould ſacrifices ſerue, when Chriſt is manifeſted? VnderUnder this ſhadow then, he mentioneth the confeſſion of faith and prayer, which followed the preaching of the Goſpell. Now vnderunder this word he comprehends whatſoeuer was offered to God, as beaſts, bread, all ſorts of fruits, and whatſoeuer ſerued to the acknowledgement of Gods goodneſſe.The difference betweene the old Teſtament and the new. But the difference betweene the old Teſtament and the new, is to be noted; and vnderunder theſe ſhadowes and ceremonies, we are to vnderſtand that reaſonable ſeruice whereof Saint Paul ſpeaketh in the Epiſtle to the Romans, Chapter 12. verſ. 1.

That which is added of vowe…, is alſo a part of God his ſeruice. The Iewes were wont by 1vowes, to profeſſe that they acknowledged the goodneſſe of the Lord: and they then eſpecially gaue thanks by a ſolemne vow, after they had receiued ſome rare and excellent benefit of him. They alſo made voluntarie 2vowes for diuers reſpects, according as eueryevery one thought good. Yet none had libertie to vow this or that, after their owne imagination; but there was a certaine rule preſcribed them. How euer it were, it appeares that the Prophet ſignifies nothing elſe by p. 198this word vowe, but Gods ſeruice, vntounto which the Egyptians ſhould giuegive themſelues after they had receiued y^e knowledge of the truth. But he mentions thoſe exerciſes of pietie, by which the Iewes made profeſſion of the true religion. From hence the Papiſts draw an argument to prooue that wee muſt fulfill our vowes to God:The Papiſts argument out of this place touching their vowes, anſwered. but ſeeing their vowes a…e made at random, and without any diſcretion, this place giues thē no warrant for the maintenance of their error. For Iſaiah foretels what the Egyptians ſhould do after they had imbraced and followed the doctrine of ſaluation.Pſal. 76.12. Eccle. 5.3.Ps 76:12Eccl 5:3 So in like maner when Dauid exhorts the people to vowe, and to pay their vowes, they thinke it makes for them: but he meanes not that they ſhould therefore make raſh or vnlawfull vowes.Gods word muſt be our rule in vowing. For the rule of right vowing ſtands alwaies in force, beyond which wee muſt not paſſe; to wit, Gods word, by which wee are taught what he requires of vsus, and what we ſhould vowe and fulfill.

There was neuer any libertie giuen vsus to vow whatſoeuer wee liſt: the reaſon is, becauſe we giuegive our ſelues the raines too much, and ſuffer our ſelues to ruſh againſt God in all things, being more impudent in this behalfe then if we had to deale with men. Now ye ſee the cauſe why it was needfull that men ſhould be reſtrained by ſome bridle, euen to the end they might not giuegive themſelues ouer-great libertie in Gods ſeruice and religion. Seeing it is thus, we may all ſee that God approues of nothing but that which his Law confirmes, and reiects all things elſe as a ſtrange and ſuperſtitious worſhip. What ſoeuer then any man voweth of his owne head without warrant from Gods word, can not be ſound:Note. and if he fulfill it, he ſinnes double, 1firſt, for vowing fooliſhlie, as if he toyed and 2plaid the foole with God: ſecondly, for accompliſhing that which he hath raſhlie vowed without warrant: whereas he ought rather to hauehave repented himſelfe, and to hauehave forborne the doing of it. So farre off is it then that ſuch vowes do binde any man, that on the contrarie hauing acknowledged his fault and raſhnes in ſo doing, he ought to change his mind, and to ceaſe from performing of it. If any now ſhall make enquirie touching Papiſticall vowes, it is eaſie to proue that they hauehave no affinitie with Gods word. For if thoſe which they eſteeme lawfull, and the moſt excellent aboue the reſt are wicked and vnlawfull,Vowes of Monks. as the vowes of Monks are, what may wee thinke of the reſt? They vow perpetuall Chaſtitie, as if it were granted to all in a like meaſure: now wee know this gift is rare, neither is it promiſed to all; no not to thoſe who otherwiſe are indued with great and excellent graces.

Gen. 11.29. & 25.1.Gen 11:29Gen 25:1Abraham was of an excellent faith, and conſtancie, of ſingular meekenes, and holines, yet had he not this gift. Chriſt himſelfe teſtifies that it is not giuen to all, euen then when his Apoſtles ſo highlie commended ſingle life, Math. 19.6.10.11.12. and S. Paul ſaith the like, 1. Cor. 7.7.9. He then which hath not this gift of continencie, and yet vowes it, doth ill,Preſumption in any to vow ſingle life. and ſhal be iuſtlie puniſhed for his preſumption. Hence hauehave come thoſe infinite ſhamefull examples, whereby God hath iuſtlie puniſhed ſuch pride in the Papacie. They vowe pouertie alſo;Wilfull pouertie. as if it were vnlawfull for them to inioy any thing of their owne; yet doe they abound in wealth aboue all men: is not this a plaine mocking of God?Papiſts vows of obedience meere rebellion. As touching the obedience which they vow, it is nothing elſe but meere rebellion: for they ſhake off Chriſtes yoke, to ſubiect themſelues to men. Others vow pilgrimages,Pilgrimages. to eate no fleſh, to keepe certaine dayes, and other things full of ſuperſtitions. Others vow vntounto God fond and doltiſh toyes, as if they had to deale with a little child: for we are aſhamed to make ſuch promiſes vntounto men, amongſt whom nothing is confirmed vnleſſe both parties be firſt agreed betweene themſelues, and doe allow of one anothers fact.Note. Surely we ſhould much leſſe enterpriſe ought in Gods ſeruice, vnleſſe wee hauehave good warrant for our deede out of his holie word. What ſeruice will you call that where the ſtatutes of God are nothing accounted of, and where the will of man only takes place? Can this be acceptable vntounto God, thinke we? Nay, ſhall it not rather be termed ſuperſtition, which S. Paul ſo much deteſteth? Coloſſ. 2.23. Thoſe which make ſuch vowes then do brag in vaine that they ſerue God therein, as if this place any thing at all fauored their conceit, becauſe the Lord deteſteth ſuch worſhip.

Verſ. 22. Wherefore the Lord ſhall ſmite Egypt, he ſhall ſmite and heale it: for he ſhall returne vntounto the Lord, and he ſhall be intreated of them, and ſhall heale them.

NOw the Prophet concludes that which he had ſaid before, to wit, that the chaſtiſement whereof he ſpake ſhould be profitable to the Egyptians, becauſe it ſhould be as a preparatiue to bring thē to repentance: as if he ſhould ſay, The affliction wherewith the Lord ſhall ſmite Egypt, ſhall turne to the ſingular benefit and good thereof. Thoſe who reade, He ſhall ſmite with an incurable wound, do interpret this place amiſſe, and do much diminiſh the Prophets meaning: for he ſhewes that the wounds ſhall be profitable, becauſe God will vſe them as a meanes to bring them home. Whence we are to gather, that we ſhould neuer refuſe to be chaſtiſed of the Lord, ſeeing he doth it for our great good; in regard that impunitie ingenders a greater licence to commit ſinne. And becauſe men are wonderfullie prone in giuing themſelues the raines whilſt God ſpares them; therefore he himſelfe, is faine to preuent the miſchiefe as we ſay: which he doth by chastiſements and afflictions, that he might thereby prouoke and prick vsus forward to repentance and amendment of life. Loe heere an excellent example ſet before vsus in Egypt, who found grace and merciemercy at Gods hands, p. 199although ſhe was ſtuffed with ſuperſtitions and impietie, and ſurmounted all other nations in idolatry.

But note the meanes how; to wit, by turning vntounto God: for this is the expoſition of the former member:Conuerſion a kinde of reſurrection from e…ernal death. as if he ſhould hauehave ſaid, God ſhal heale the Egy…tians, becauſe they ſhall conuert. Let vsus gather from hence, that conuerſion is as it were a reſurrection from eternall death; for we are but dead all the while we remaine vnconuerted: but being once conuerted, we enter into fauour with God, and are deliuered from hell.Repentance merits not remiſſion of ſ…nnes. Not that we merit this grace by our repentance; but becauſe by this meanes the Lord raiſeth vsus as it were from death to life. To this repentance there is a promiſe added: whence we gather, that our requeſts are not in vaine, when we craue pardon for our ſinnes: prouided that our repentance be not hypocriticall.

Now when the Lord ſaith, that hee will be mercifull to the Egyptians; hee therewithall ſhewes, that they ſhall obtaine fauour immediately after they be once conuerted.Conuerſion and inuocation goe alwaies hand in hand. It ſhall be a true con…erſion then, when calling vponupon the name of God ſhall follow it. But this inuocation cannot be without faith; for the wicked themſelues may hauehave ſome knowledge of their ſinnes; yet none of them will hauehave their recourſe to Gods mercy, neither ſhall they euer be truely reconciled vntounto him, vnleſſe they bee touched at the heart with the true feeling of that repentance which is ioyned with faith: Rom. 10.14.

The word Healing, taken heere in a double ſenſe.And I will heale.] Hee repeates not that which he ſaid; to wit, the Lord …hall ſmite Egypt, and heale it; but he promiſeth to heale it in another ſignification, that is, the Lord ſhal 1cea…e to correct it. The healing whereof he 2made mention before, was inward: but this latter is referred to the puniſhments and afflictions. In a word, his meaning is, that God will prepare a ſpeedie remedie to heale all their diſeaſes. For as ſoone as we be reconciled vntounto God, hee findes nothing in vsus that deſerues to be puniſhed. Doe not chaſtiſements come for ſinnes?Where God forgiues the ſinne, there he vſually remits the outward puniſhment. But ſinnes being pardoned, ſo are alſo the corrections which they hauehave deſerued. And if ſo be we are chaſtiſed, it is a ſigne that our repentance is not yet ſuch as it ought to be. To bee ſhort, let vsus keepe in minde this order which the Prophet 1here ſets before vsus. Firſt, men are prepared to 2repentance by corrections. Secondly, they are healed, becauſe they are deliuered from eternall 3death. Thirdly, being brought to the knowledge of their ſinnes, they …ke pardon. 4In the fourth place, God becomes gracious 5and fauourable vntounto them. Laſtly, corrections ceaſe, hauing once obtained pardon of the Lord. Now I thinke there is no man which ought not to acknowledge theſe things which Iſaiah pronounceth here of the Egyptians in himſelfe, in whoſe perſon God ſets as it were a type and an example before the whole world.

Verſ. 23. In that day ſhall there be a path from Egypt to Aſhur; and Aſhur ſhall come into Egypt, and Egypt into Aſhur:**Or, louelove. ſo the Egyptians ſhall worſhip with Aſhur.

NOw the Prophet ſhewes how it ſhall come to paſſe that the Lord will ſhed this his bountie forth eueryevery where: as if he ſhould ſay, This largeſſe ſhall not bee ſhut vp in ſome corner, neither ſhall it be felt of one people alone, as it was wont to be. Now he ſpeakes heere of two nations which were the ſworne enemies of the Church, and therefore ſeemed to be the furtheſt off from Gods kingdome of all others. For a man might hauehave had much more hope of nations further off, in regard that theſe two made warre, as you would ſay then, vponupon God himſelf, and perſecuted his Church of ſet purpoſe.Note heere the patience and bounty of the Lord our God. Oh Lord! if it be ſo that he ſhewes himſelfe thus mercifull to the capitall enemies of his Church, that paſſing by their ſinnes, hee adopts them for his children, what wil he then do to other Nations? Thus yee ſee a manifeſt vocation of the Gentiles, contained in this prophecie.

When he ſaith, The way ſhall be open, and there ſhall bee a mutuall acceſſe, ſo as one ſhall goe to another; hee therein notes their brotherly conference. Wee know that the Egyptians had warres with the Aſſyrians almoſt continually; ſo as they hated one another deadly. Now the Prophet proclames heere, that God ſhall turne their hearts, and reconcile them one one another in ſuch ſort, that they ſhall trade and eraffique one with the other; & the paſſages which in times paſt were ſhut vp, ſhall now be ſet open. We are to note that in this place then, which we hauehave obſerued before in the ſecond Chapter; that is,Men being reconciled vn…o God, ough… to nouriſh brotherly kindnes be…ween themſelues. when men are reconciled vntounto God, they ought to nouriſh brotherly kindneſſe betweene themſelues; for all ſtrifes, debates, enuies, and grudgings, ought to ceaſe with vsus, when God is at one with vsus. Is it not to be meruelled at then, when he ſaith, that the way is open to goe out of Egypt into Aſſyrir? But all this doubtleſſe ought to be referred to the Kingdome of Chriſt, ſeeing wee read not that the Egyptians had this agreement with the Aſſyrians till they came to the knowledge of Ieſus Chriſt.

Shall louelove.] This member may be tranſlated, They ſhall ſerue, or worſhip God: but becauſe this word God, is not heere expreſſed, it may be referred to the Aſſyrians, and indeed the Hebrew particle …th, leades vsus to thinke ſo. Thus you may expound it then; Thoſe which in times paſt burned with a deſire to doe hurt, ſhall change their mindes, and in ſtead thereof, ſhall deſire to doe good. In a word, you ſhall ſee in them the fruit of true repentance; becauſe whereas they had wont to ſpoile one another by often warres, they ſhall now take delight and pleaſure in one anothers company. And this ſenſe will ſute well to the ſcope of the Prophets words. And yet I reiect not the other interpretation which is followed of the moſt; to wit, that thoſe who erewhiles worſhipped many gods, p. 200ſhall now acknowledge but one God onelyonly, and ſhall make one confeſſion of faith. Thus it ſhall be free for euerie one to follow which of the two expoſitions he liketh beſt. But if the l…ſt bee receiued, the Prophet then m…kes …his brotherly louelove to flow from the feare of God, as the riuer from the fountaine.

Verſ. 24. And in that day ſhall Iſrael be theOr, a third. third with Egypt and AſhurOr, ſhall be., euen a bleſſing in the middest of the land.

NOw Iſaiah ſets downe the concluſion of the promiſe heere, which hee had touched; namely, that the Egyptians and the Aſſyrians ſhall be bleſſed as well as Iſrael. For before, the grace of God was ſhut vp as it were in Iſrael, in regard the Lord had made a couenant with this people only, and had ſpread out his cord vponupon Jacob; as Moſes ſpeakes Deut. 32.9. And Dauid ſaith, God hath not dealt ſo with euerie nation, neither had they knowne his iudgements: Pſal. 147.20. To be ſhort, the bleſſing of God aboad in Iudea onelyonly: but here he ſaith, that it ſhall be communicated to the Egyptians and Aſſyrians: vnderunder which two names hee comprehends all nations beſides. They are not named heere by way of honour; but in regard they had been the perpetuall enemies of God, they ſeemed ſo much the further eſtranged from him, and to hauehave leſſe hope of fauour then any o…hers. Wherefore howſoeuer he adopted to himſ…lfe the children of Abraham onelyonly, yet now he is content to be called the father of all nations, indifferently. Some tranſlate, Iſrae… ſhall be the third; which I approue not: for in as much as the nowne is of the feminine gender, it ſhould bee ioyned with the word …era…hah: and this word bleſſing, is as much to ſay, as example, or mirrour of bleſſing.

Verſ. 25. For the Lord of hostes ſhall bleſſe it ſaying; Bleſſed be my people, Egypt and Aſhur, the work of mine hands, and Iſrael mine inheritance.

HE comes againe to the reaſon and expoſition of the former ſentence: for he teacheth that the Aſſyrians and Egyptians ſhall be companions with the elect people by the free goodneſſe of God. And it is as much as if he had ſaid; Howſoeuer theſe titles appertaine onelyonly to Iſrael, yet ſhall they be tranſferred notwithſtanding to another people, whom the Lord ſhall adopt to himſelfe. Now there is a mutuall coreſpondency betweene God and his people, ſo as thoſe whom he pronounceth to be his people with his own mouth, may alſo anſwer, and by good right ſay, that he is their God. This priuiledge is indifferently granted both to the Egyptians and Aſſyrians. But although the Prophet meant to make theſe ſtrangers companions with the Iewes, which were the houſhold-people of God, yet he diſtinguiſheth their degrees by ſpeciall markes. For in calling the Egyptians Gods people, he meanes that they are partakers of that honour which God vouchſafed onelyonly to the Iewes. He adornes the Aſſyrians with the proper title giuen to the Church, ſaying, that they are the worke of his hands.

The Church (as we hauehave ſaid elſewhere) is called the worke, or workemanſhip of God Eph. 2.10. becauſe the faithfull are reformed by the ſpirit of regeneration, to the end they may beare the image of God. Thus by the worke of the hands, meanes not our creation, The meaning of this phraſe, The worke of mine hands. If our new birth be the workmanſhip of God, ought we to attribute any thing to our ſelues?as we are made men, but regeneration, as wee are created vntounto newneſſe of life; that ſo being ſeparated from the world, wee may bee made new creatures. Whence wee perceiue, that in the matter of our new life, we ought to attribute nothing vntounto our ſelues, becauſe wee are altogether the workmanſhip of God. But when the Prophet ſpeakes of Iſrael, he adornes him with his preheminence; to wit, that he is the heritage of God: to the end hee might ſtill retaine the right and honour of the firſt borne among his new brethren. For this word heritage, hath a greater emphaſis in it then we thinke commonly of. For queſtionleſſe that ſame couenant which God made fi…ſt with them, gaue them ſuch a priuiledge, as could not be diſanulled by their vnthankfulneſſe; becauſe the gifts & callings of God, are without repentance: as Saint Paul teacheth, Rom. 11.29. Epheſ. 2.12. Which ſhewes, that they are the firſt borne in Gods houſe.The Iewes. Howſoeuer then that the grace of God bee now ſhed forth and ſpread abroad further of, yet ceaſe they not to hold the firſt degre…, not by their merit, but by the ſtedfaſtneſſe of the promiſe.