Commentary on Isaiah, Commentary on Isaiah · Chapter 2

Commentary on Isaiah · Commentary on Isaiah · Chapter 2

p. 22THE II. CHAPTER.

Verſ. 1. The word that Iſaiah the ſonne of Amos ſaw vponupon Iudah and Ieruſalem.

THis propheſie is a confirmation of the doctrine which we hauehave had a little before, as touching the reſtauration of the Church. For in as much as it is a very hard matter to expect the ſaluation of the Church in the middeſt of the ruine of it, when as the wrath of God being once kindled doth begin to conſume all things round about; then are the bare and naked promiſes very hardly thought to bee ſufficient for vsus to reſt and ſtay our ſelues vponupon. For this cauſe the Lord would hauehave this ſpeciall viſion conioyned in ſtead of a confirmation with the conſolation, which was propoſed heretofore; the more aſſuredly to confirme our faith, that the Church ſhould not periſh, no not in all the calamities that could poſſiblie befall it. Thus I doubt not but this viſion hath affinitie with that which we hauehave ſeene in the 26. and 27. verſes of the former chapter. And by this we may know what was the vſe and end of viſions. For in as much as the bare doctrine is of no ſufficient authority at all with vsus; therefore the Lord addeth viſions, by which he ſeales vp in vsus the trueth of his word. Seeing then that this viſion is ioyned with the former promiſe, from thence we gather a very profitable doctrine: to wit, that all the viſions which y^e Lord reuealed to his Prophets in times paſt, ought to be ioyned with the promiſes, and to be as ſeales annexed vntounto them. Herein alſo we hauehave greatly to magnifie, and extoll from time to time the wonderfull goodnes of God, who is not contented to giuegive vsus his word alone, but doth alſo vouchſafe to ſet the view of the things promiſed euen as it were before our eyes.

Now he addes a confirmation, becauſe the reſtauration of the Church is a thing of wonderfull importance: which alſo ought neceſſarily to be knowne. For what ſhall become of the trueth of God; what ſhall become of faith, if there be no Church? And if there be no Church, it would follow, that God were a lier, and that all which his word containes, were falſe. But euen as he ſhewes by memorable ſignes, that it is he alone, who without the aide of men, and by meanes vnknowne, conſerues his Church: ſo here now by an excellent propheſie, he promiſeth to doe the like.

1The vſe of this propheſie then is double: for in as much as Iſaiah and others after him were without ceaſing to terrifie and feare this people (ſo full of obſtinate malice) til ſuch time as they ſhould be carried away captiues; the Temple burnt, and the citie deſtroyed: it was very needfull in regard of the faithfull, that ſuch rigour ſhould be aſſwaged by ſome conſolation of hope. Moreouer, in regard that they ſhould languiſh long in captiuitie, and that after their returne many calamities would breake in vponupon them to ſhake their minds; and in the end ſhould bee wrapped, and as it were ouerwhelmed with a ſea of an horrible ruine, and almoſt a deſperate confuſion: if they had not bin comforted againſt ſo many terrors, they would hauehave periſhed an hundred times. But the promiſe of the reſtauration of the Church did comfort and ſtrengthen thoſe who were alreadie fallen, to the end that at the leaſt the calling vponupon the name of God (which againſt al dangers is the onelyonly and chiefe remedie) might hauehave it force amongſt them. The word, ſome tranſlate, The thing; becauſe the ſignification of this word is generall: but it is rather to be taken for decree, or ordinance. Iſaiah ſaith then, that this was reuealed to him by a ſpeciall viſion.

Verſ. 2. It ſhall bee in the laſt daies that the mountaine of the houſe of the Lord ſhall be prepared in the top…e of the mountaines, and ſhall be exalted aboue the hilles, and all nations ſhall flow vntounto it.

WHen he makes mention of the terme or full end of daies, let vsus remember that he ſpeaks of the kingdome of Chriſt. We muſt alſo vnderſtand the reaſon why he calles this kingdome ſo. Vntill this time all things did hang in ſuſpence, to the end the people ſhould not reſt in the eſtate of that time, which was but a ſhadow; but in the Redeemer, who was to declare vntounto them the ſubſtance. After Chriſt came then, if wee will compare that time with ours, we are indeede, come to the verie terme of thoſe daies. But it was needfull that the fathers which liued then, ſhould with armes ſtretched forth endeuour to come vntounto Chriſt. And becauſe the reſtauration of all things depended vponupon his comming, it was for good cauſe that they are commanded to enlarge their hope euen vntounto that day. For it was alwaies profitable vntounto them, to know that the eſtate of the Church ſhould bee more perfect vnderunder our Lord Ieſus Chriſt: eſpecially ſeeing they were held vnderunder ſhadowes and figures; and yet in the meane while were ſubiect to diuers changes. Alſo the Lord did terrifie them many waies of ſet purpoſe, that hee might hold them in ſuſpence. But the circumſtance of this propheſie had a particular reſpect: for they might hauehave very well hauehave fainted in the ſpace of foure hundred yeers, or thereabouts, if this fulnes of time ſhould not hauehave come p. 25in their minds, wherein the Church ſhould be reſtored to her perfection. Therefore as the Church was euer and anon almoſt ouerwhelmed with diuers tempeſts, ſo eueryevery one of the faithfull laid faſt hold in theſe dangers vponupon this ſentence as vponupon a board or planck to bring them ſaffe to the hauen. In the meane while we muſt note, that the perfection of daies, did ſo begin at y^e firſt comming of Chriſt, that it runnes on ſtill with a continuall courſe, vntill hee appeares the ſecond time againe for our ſaluation.

Shal be prepared.] This viſion in appearance might almoſt hauehave ſeemed rediculous: not only becauſe Zion was a little hill of no great height: (as if compariſon had bin made of a heape of duſt, with great mountaines) but alſo in regard that a little before he had foretold her ruine. How could one hauehave then beleeued, that Zion which had loſt all her dignitie, ſhould againe bee thus honoured with ſo great an excellencie, that ſhe ſhould turne the eies of all the Gentiles to the beholding of her beautie? yet is ſhee ſo aduanced notwithſtanding, as if ſhee ſhould bee mounted higher then the Mount Olympus. Let the Gentiles bragge of their mountaines, as long as they will; yet ſhall they be nothing in compariſon of this little hill (ſaith the Prophet) although it be low and ſmall in appearance. To naturall reaſon indeede this is verie vnlike. What? ſhall Zion hang in the cloudes? And therefore no queſtion but the wicked ſcorned this promiſe. Wee know well enough that impietie hath alwaies ouerflowed her bankes againſt God. Yea, the circumſtance which I hauehave touched alreadie, was enough at the firſt puſh to hauehave ouerthrowne this propheſie. How is it then that this little hil could be ſo ſoone exalted, being fallen after the deſ…ruction of the Temple into vtter diſhonour? But doubtleſſe Iſaiah foretold not theſe things in vaine. For in the end, this little hill was truely exalted aboue the mountaines: becauſe that from thence the voyce of the Lord was heard; which ſounded forth thorowout all the world euen to lift vsus vp into the heauens; from thence the Maieſtie of God ſhined. Laſtly, becauſe it was the ſanctuarie of God, it ſurmounted aboue all the world in height of excellencie.

Now we muſt note the vſe of this propheſie, namely, that Iſaiah meant to ſet before them a conſolation, whereupon they were to ſtay themſelues in their captiuitie: that howſoeuer the Temple ſhould be deſtroyed, and that the ſacrifices ſhould ceaſe, yea and all things ſhould fall to the ground: yet notwithſtanding this hope ſhould encourage the faithfull; and that in this horrible confuſion they ſhould thus thinke: True it is that the mountaine of the Lord is now deſolate; but yet ſhall ſhee hauehave her ſeate there againe, ſo as the glorie of this mountaine ſhall ſurpaſſe the glorie of all others. To the end then that they ſhould not doubt of the euent hereof, the Prophet hath pictured it forth here as in a tablet, wherein they might behold the glorie of God. For although the mountaine continued then ſafe, yet was it in a manner deteſtable, becauſe it was brought to a miſerable deſolation, hauing loſt all her glorie, in regard that God himſelfe had forſaken it. But the faithfull were to behold, not theſe ruines, but this viſion. It alſo ſufficiently appeares by that which followes, why hee ſpeakes ſo highly of the exaltation of this mountaine of Zion, becauſe from thence came forth the Goſpell, wherein the Image of God ſhined. Other mountaines might ſurmount it in height: but becauſe the glorie of God did appeare vponupon it in an higher degree, therfore it was alſo neceſſarie that the mountaine in which he manifeſteth himſelfe, ſhould bee exalted aboue others. He doth not praiſe the mountaine of Zion then in regard of it ſelfe, but in reſpect of her ornament or glorie, wherewith alſo all the world was to be beautified.

Verſ. 3. And many people ſhall go and ſay, Come, and let vsus goe vp to the mountaine of the Lord, and to the houſe of the God of Iacob, and hee will teach vsus his waies, and we will walke in his paths: for the law ſhall goe forth of Zion, and the word of the Lord from Ieruſalem.

IN the former verſe he had briefly touched the cauſe from whence ſuch an excellencie ſhould come vntounto the mountaine of Zion, to wit, becauſe all nations ſhould flow vntounto it, as if the riuers ſhould ouerflow with ouermuch abundance of waters: now he declares the ſame thing, adding alſo the reaſon of it. For one might demand vponupon what occaſion ſo many ſorts of people ſhould flow thither by bands from countries ſo farre off. He ſaith then that they ſhall come thither for no other end but to ſerue God. But in the word Manie, there is an antitheſis, for he ſignifies that there ſhould not be one nation onelyonly, as before; which ſhould yeeld obedience vntounto the true worſhip of God: but that thoſe which were altogether ſtrangers, ſhould come to conſent with like agreement in religion with thē: as if he ſhould ſay, The Church which before was ſhut vp as in a corner, ſhall now be gathered out of all parts. Hee hath put many then, for diuers. For it is certaine that he meant not to leſſen y^t which he had ſaid ere while of all nations. Further, although this was neuer fulfilled, to wit, that all the people of the whole world hauing left their countrie ſhould aſſemble to Ieruſalem; notwithſtanding becauſe the doctrine of the Goſpell (by which God did there gather to himſelf a Church indifferently from out of al the world) came forth of this mountaine of Zion; hee well affirmes that thoſe who embraced the couenant of ſaluation, with one conſent of faith, and ioyned themſelues to one only Church, ſhould come thither. The agreement alſo which is betweene the figures of the law, and the ſpirituall worſhip, is to be noted; ſuch as it began to be after the comming of Chriſt.

And they ſhall come.] Firſt hee ſignifies by p. 26condition of the new Church is aboue the old: becauſe in it God appeares to be King in the perſon of his Sonne. Againe, hee alſo confirmes the vocation of the Gentiles, for Chriſt was not ſent to the Iewes onelyonly to raigne amongſt them, but alſo to hauehave iuriſdiction ouer the whole world.

Rebuke the people.] The word Iacach doth ſometimes ſignifie to expoſtulate, ſometimes to correct, alſo to prepare, or make readie. But in this place the receiued interpretation doth very well agree, whereas the Prophet doth ſpeake concerning the reformation of the Church. For there is neede of correction, that we may learne to ſubmit our ſelues vntounto God. For by reaſon of that rebellious nature which is inbred in vsus, wee ſhall neuer profit in the word of God, vnleſſe we be brought vnderunder by violence. Therefore Chriſt alſo, Ioh. 16.8. from hence takes the beginning of the Goſpell: namely, that the world might be reprooued of ſin. Now that the doctrine might not want increaſe, Iſaiah ſhews, that y^e ſtubburnnes of our fleſh muſt be broken: and therefore hee aſſignes vntounto God, the part of a Iudge rebuking, that hee might examine our life; and by condemning our vices, might reforme our manners for the better. And truely we ſee that the Goſpell is of ſmall force, but where the iuriſdiction of the holy Spirit beares rule; which doth bring men vntounto repentance.

They ſhall breake their ſwords.] Now hee addes the fruit which ſhould come from thence, when Chriſt ſhall gather the people and nations together vnderunder his gouernment. There is nothing more deſireable, then peace: but although all ſeeme to deſire it, yet eueryevery one troubleth it by his fooliſh luſt; pride, couetouſnes, and ambition is the cauſe that ſome do cruelly riſe vp againſt others. Becauſe then that men are naturally carried away by their euill affections, to trouble and ouerthrow all things, the Prophet promiſeth here that ſuch a miſchiefe ſhould bee redreſſed.The Goſpell not only ſets God and man at peace together, but man with man alſo. For as the Goſpell is the doctrine of reconciliation, which takes away the diſcord betweene God and man, ſo alſo it pacifies, and brings men to vnitie one with another. The ſumme is, that Chriſt his people ſhall be meeke, and hauing trodden crueltie vnderunder their feete, ſhall ſtudie to liue peaceablie.

But they hauehave done vnfitly, which would reſtraine this to the time wherein Chriſt was borne, becauſe that after the battaile Actiaque, the Temple of Ianus was ſhut vp: as it appeares by the hiſtories. I confeſſe indeed that this peace which was vniuerſall in the Romane Empire, was, as it were, a ſigne of that eternal peace which we enioy in Chriſt. But the Prophet meant to ſay more: to wit, that Chriſt ſo reconcileth men to God, that all deadly warres being thereby appeaſed, there ſhould thereupon follow a healthfull peace among them. For if Ieſus Chriſt bee taken away, we are not onelyonly eſtranged from God, but wee hauehave open warre continually with him, which will iuſtly returne vponupon our owne heads: from whence it is, that all things are out of courſe in the world.

Furthermore, Iſaiah promiſeth, that when the Goſpell ſhall be publiſhed, there ſhall be an excellent remedie in the world to appeaſe all diſſenſions: and not onelyonly that, but all hatreds being aboliſhed, men ſhall be inclined to helpe one another. For he ſaith not ſimplie that the ſwords ſhall be broken; but that they ſhall bee conuerted into mattocks. In which hee ſhewes there ſhall bee ſuch a change, that whereas they were wont before to vexe one another, and did commit manie iniuries to the hurt of their neighbours; afterwards they ſhould entertaine peace and louelove amongſt themſelues, and ſhould lend one another the hand, for the common profit of all: for mattocks and ſithes, are inſtruments fit for labour, and are neceſſarie and profitable for the life of man. He ſhews then, that when Ieſus Chriſt ſhal reigne, thoſe who in former time were carried away with a deſire of doing hurt by all meanes whatſoeuer, ſhould now be helpful to others by al meanes poſſible.

Neither ſhal they learne to fight any more] The word which the Prophet vſeth, ſignifies ei- to accuſtome, or to learne: but the ſenſe is cleare; namely, that they ſhould not exerciſe themſelues any more in thoſe Arts that ſhould doe hurt, neither ſhould they giuegive themſelues, to the doing of wrongs nor of wicked practiſes, as they had been wont to doe. From hence we gather, that they hauehave profited very little in the Goſpel, whoſe harts are not brought to meeknes: amongſt whom charitie hath taken ſo little place that they take no delight in ſhewing kindnes one towards another. But this can neuer bee brought about vnleſſe the conſciences of men be firſt appeaſed by God; for there we muſt begin, to the end wee may alſo hauehave peace with men.

There are ſome brainſicke bedlems which turne this place to the maintaining of a carnall libertie, thereby to take away whollie from the Church the vſe of the ſword: and from this place doe exceedingly condemne all manner of warre. For example, If a prince defend the people committed to him, and ſee that none offer them wrong; it is not lawfull, ſay they, for Chriſtians to vſe the ſword. But the anſwere is eaſie For the Prophet vnderunder a ſimilitude ſpeaks of the kingdome of Chriſt, ſhewing that it is a kingdome of peace to reconcile men one with another through a mutuall good will. And it is a ſimilitude much vſed in the Scripture, where the thing ſignified is ſhewed by the ſigne: as in Luk. 22.36. it is ſaid, Let him that hath no ſword buy one. It was not the purpoſe of Ieſus Chriſt to prouoke his ſeruants to fighting: but he ſignified thereby, that the time of war drew neere. So on the other ſide it is ſaid that ſwords ſhall ceaſe, or ſhall be applied to diuers ends, when hatreds and debates ſhall ceaſe: and that thoſe who were enemies before, ſhould be reconciled. Obiect. But ſome may replie, that in the time of peace and tranquillitie there is no vſe of the ſword. I anſwere, Anſ. that peace hath ſo much ſtrength amongſt p. 17vsus; as the kingdome of Chriſt beares ſway and doth flouriſh: and that in theſe two things, there is a mutuall proportion. And would to God that Chriſt might raigne wholly amonſt vsus; for then peace alſo ſhould bee in his full ſtrength. But in regard that wee are yet farre off from the perfection of this peaceable kingdome, wee muſt alwaies thinke of the goings forward of it. They are therefore too fond, which conſider not that the kingdome of our Lord Ieſus Chriſt hath but his beginning here. Moreouer, God gathers not his Church together, that is to ſay, a companie of the faithfull, to the end they ſhould bee ſeparated from others, but the good are alwaies mingled with the bad, and which more is; the good are not yet come to the marke, and are farre off from the perfection which is required of them. Wee muſt not ſeeke then the full accompliſhment of this propheſie here on earth: it is enough if we taſt the beginnings of it, and that being reconciled to God in Ieſus Chriſt, we keepe amitie together, and abſtaine from all doing of wrong.

Verſ. 5. O houſe of Iacob, come yee, and**Or, we wil. let vsus walke in the light of the Lord.

HE ſharpely prickes forward the Iewes by ſetting before them the example of the Gentiles. For ſeeing that in publiſhing the Goſpell God meant to iudge all nations from the mountaine of Zion, that he might ingraft them into the bodie of his choſen people, it was a very ſtrange thing, that the houſe of Iacob ſhould reuolt from him: and that whileſt ſtrangers ſhould draw neere, the houſehold ſeruants ſhould withdraw themſelues, who of right ought to hauehave held the firſt place, and ſhould hauehave led others by their example. This exhortation therefore is not onelyonly full of vehemencie, but it is both a graue, and a biting complaint. And therefore he calles them by an honourable name; O ye houſe of Iacob, ſaith he, come: which is the more to amplifie their ingratitude, that being the firſt borne in the Church of God, they ſhould yet notwithſtanding, renounce the right of the heritage which was common to them.

Here is a cloſe compariſon then, as if hee ſhould hauehave ſaid, Behold the nations which runne to the mountaine of Zion, eueryevery one exhorting, and pricking forward his neighbour; and they ſubiect themſelues to the word of God, and ſuffer it to iudge them: and the whileſt you Iſraelites that are the heritage of God, what meane you to draw backe? Shall the nations ſubmit themſelues vntounto God, and doe you refuſe to hauehave him reigne ouer you? Yea is there ſo great a light ſprung vp thorowout all the parts of the world, and will not you in the meane while bee enlightned? Are there ſo many ſweete waters running forth; and will not you drinke? what a madnes is this? doe the Gentiles runne to them with ſuch haſte, and doe you ſit ſtill? When he addes, and we will walke; hee ſignifies that the light is put before their feete, which with cloſed eyes they reiect; yea they quench it as much in them is: and yet the brightnes thereof notwithſtanding ſhould bee ſuch, as it ſhould draw all nations vntounto it.

Verſ. 6. Surely thou haſt forſaken thy people, the houſe of Iacob, becauſe they are full of the**Or, antiquitie. East-manners, and are ſorcerers as the Philiſtines, and**Or, tooke their delight in. abound with ſtrange children.

HE openly accuſeth this people of the peruerſitie of their nature; and not only in plaine termes, but as one carried away in an admiratiō, he ſuddenly breaks off his ſpeech, and turning himſelfe to God hee cries out; Wherfore then ſhould I ſpeake to this ſo deſperate a people, whom thou haſt iuſtly forſaken? For in giuing themſelues to idolatries, they hauehave moſt diſloyally turned away from thy word. It may be alſo a propheſie of y^t calamitie which ſhould come vponupon them, which the Prophet foreſaw by the Spirit: as if hee ſhould ſay, Wonder not to ſee the mount of Zion laid waſt and ſpoiled for ſo many ſins of the people. Yet is it not made ſuch a lamentable ſpectacle that any ſhould bee brought to deſpaire, but that all thoſe in whom there is any hope of health, being touched with true repentance might conuert vntounto God before ſuch a thunderclap come vponupon them.

For the Prophets were as Heraulds to publiſh the iudgement and vengeance of God to the wicked, that ſo by all meanes they might endeuour, to bring all that they poſſiblie could to repentance. And the ſeruants of God muſt neuer put off this affection, namely, euen to ſtudy how they may profit the verie reprobate; if by any meanes it could bee brought to paſſe. This place therefore may bring a merueilous conſolation to all faithfull Paſtors: for when it ſeemes to vsus that we ſpeake to deafe cares, we ſtagger and begin to forſake all; What ſhall I doe? I doe nothing but beate the aire. And yet notwithſtanding, the Prophet ceaſeth not, to exhort thoſe in whom hee ſaw no hope of amendment. An howſoeuer he be as a man aſtoniſhed at their ruine, yet doth hee not ceaſe for all that to admoniſh them ſtil. Let vsus note alſo, that although the wicked bee obſtinate, yet the iudgements of God muſt be denounced againſt them; let them recoyie, and gnaw the bit as much as they will, yet muſt they ſtil be ſummoned before the iudgement ſeate of God, to the end they may be left without excuſe.

I take the Hebrew word Ci, for ſurely: for this ſignification agrees beſt, becauſe it breakes off the exhortation which he had begun; and now ſpeakes to God. Alſo when he againe calles them the houſe of Iacob, it is added for the greater vehemencie of ſpeech, which men in a matter of great importance are wont to doe: as if he ſhould ſay, This holie nation which God hath choſen, is now left and forſaken.

p. 28For they are filled.] Becauſe the word Kedem ſignifies ſometime the Eaſt, and ſometime antiquitie, we may interpret it, that they were filled with the manners of the ancient, becauſe they had brought the ſuperſtitions in vſe wherewithall the land of Canaan was in times paſt infected. For wee know that the Prophets did often reproch the children of Iſrael, that they were liker to the Cananites, then to Abraham, and the other holy Patriarkes. And queſtionleſſe it was a double vnthankfulnes not to change their peruerſe manners, ſeeing the old inhabitants being driuen out, they were brought in to poſſeſſe this land, to the end it being purged from all their filthines, it might afterwards be dedicated to holines. Yet becauſe the other ſenſe is more receiued, I had rather hold that; although the expoſitors themſelues doe not here agree: For ſome take the letter Mem comparatiuely; as if the Prophet ſhould ſay, Before, or, Rather then them of the Eaſt: others take it more ſimple, and better alſo in mine opinion; in ſaying, that they were full of the Eaſt: that is to ſay, of the vices which they had drawne from thence; imitation being a merueilous contagion: ſo as nothing is more vſual then to ſee corruptions glide from one land to another a farre off.

That which by and by followeth opens it yet more cleerely, when he ſaith, of the ſorceries of the Philiſtins. For vnderunder diuinations by a figure which they call Senecdoche, hee comprehends the deceits of Satan: to which the prophane nations were giuen. The Prophet then meanes that they differ in nothing from the Philiſtins; from whom God notwithſtanding had ſeparated them by the priueledge of his adoption. And this was ſufficient to condemne them vtterly, in that hauing forgotten their vocation, they defiled themſelues in the corrupt and wicked waies of the Gentiles. Whence it appeares that to ſinne by the example of another, doth ſerue nothing at all to make the fault the leſſe.

The latter part of the verſe is diuerſly expounded: for ſome draw ſtrange children, by a ſimilitude, to the lawes and cuſtomes: others referre it to mariages. Becauſe that in taking of ſtrange wiues without diſcretion, they had ſo mingled their ſeede that there were manie children baſtards. The expoſition of S. Ierome is more groſſe, who thinks that they defiled themſelues in wicked luſts contrarie to nature. For mine owne part, I doubt not, but by ſtrange children he meanes ſtrange nations; and not by a figure, the lawes. The Prophet then accuſeth them, that in deſiring to pleaſe the Gentiles, they wrapped themſelues together with them in their wickedneſſes: and thus had not only mortall men but wicked men alſo in greater account, then God himſelfe. Now he ſaith, that they tooke their delight: becauſe the affection and delectation of a wicked imitation, had raced the true louelove of God, and of his holeſome doctrine out of their hearts.

Verſ. 7. Their land alſo was ful of ſiluer and gold, and there was none end of their treaſure: and their land was full of horſes, and their chariots were infinite.

WE muſt take good heede to the order which the Prophet keepes here. For he now ſhewes the cauſes wherfore the Lord reiected his people. In the former verſe hee 1began with diuinations, and ſtrange manners; now hee 2deſcends to the gold and ſiluer: and afterward 3he will ſpeake of their horſes and chariots. No doubt then but hauing firſt of all condemned their idolatrie, he here in the ſecond place, reprooues their auarice; and in the third, that wicked confidence which men hauehave, when by forging vaine ſuccours vntounto themſelues, they depart farre off from God. It is not a thing to bee condemned as vnlawfull in it ſelfe to hauehave abundance of gold and ſiluer; but becauſe this people burned with an inſatiable couetouſnes, and truſted in horſes, and in Chariots, therefore they are iuſtly reprooued.

Some take the Hebrew particle by way of oppoſition, as if the ſenſe were thus; And yet they abounded in ſiluer: thereby to make the ingratitude of this people the greater; becauſe hauing abundance of all things, yet they ran after their idols and enchantments, as if al things had been in a deſperate eſtate. Which is much leſſe excuſable then if they had gone after them in aduerſitie: whereas they ſhooke off the yoke of God from their necks, being fed with good things in all abundance. Thus by this ſenſe then he ſhould amplifie the wickednes of this people running voluntarily and for no cauſe to idols, whileſt they ouerflowed in their delights: but yet I receiue not this interpretation, becauſe I thinke it too much conſtrained. For hee rather reckons vp with one breath, as it were, the vices, wherewith the people had ſpotted themſelues: that is to ſay, couetouſneſſe, falſe confidence, and idolatrie. And howſoeuer their opinion be true which expound it by way of oppoſition, yet notwithſtanding it agrees not with the ſenſe of this place.

A little after Iſaiah confirmes the ſame alſo more clearely. For howſoeuer it bee not wicked, nor a thing to bee condemned in it ſelfe (as I ſaid before) for a man to hauehave gold or ſiluer, if ſo be hee vſe it as he ought: yet the Prophet iuſtly ſets himſelfe againſt that wicked deſire and inſatiable greedines in heaping vp ſiluer; which indeede is a deteſtable vice. Hee ſaith, there was no end, becauſe their luſt was inſatiable and without meaſure. As much is to be ſaid of horſes, and chariots: for in this place he condemnes their peruerſe confidence.Deut. 17.16.Deut 17:16 Now for to preuent this miſchiefe, the Lord had forbidden their Kings to gather great multitudes of chariots and horſes together, leſt by reſting vponupon ſuch things, they might bring the people backe againe into Egypt. Becauſe then that it is hard for men who hauehave meanes at command, not to be puffed vp with pride; the Lord would that his people ſhould bee deſtitute of them, or at leaſt ſhould content themſelues with a mediocritie.

p. 29Verſ. 8. Their land alſo was full of idols:**Or, bowed before. they worſhipped the workes of their owne hands, before that which their owne fingers had made.

HE repeates y^t which he eare while touched concerning idolatrie; but more clearely. 1And in the firſt place he ſets downe the matter: afterwards 2the vſe, which in a manner is wont alwaies to follow thereupon. For it is a very rare thing to entertaine idols amongſt vsus; but we ſhall by and by abuſe our ſelues with them.Beware of entertaining idols. Becauſe it is all one, as if a man ſhould pile vp wood, and another ſhould put fire to it: will there not bee a fire by and by? it is vnpoſſible it ſhould bee otherwiſe, the fire is not more readie to burne the wood, then we are inclined to ſuperſtitions, and idolatrie. Therefore the word Elilim, which the Prophet here vſeth, is very fitly impoſed vponupon the idols by the Hebrews: becauſe they are things of nothing; and but vanitie. Neither is it to bee doubted, but the holy Ghoſt by this word would reproue the rage of men, who by meanes of ſuch vanities thought to draw the neerer vntounto God: as the Papiſts at this day; who to the end they might the more eaſily ſnare men with their idols: brag that they are lay mens bookes. But it is more ſafe for vsus to giuegive credit to that which the holy Ghoſt ſpeakes. The triall it ſelfe alſo ſhewes clearely what fruit the people gather by theſe bookes. For being deceiued by ſuch groſſe imaginations, they frame vntounto themſelues earthly and fleſhly gods: of whom Ieremiah iuſtly ſaith, that the idoll is not onelyonly a vaine thing, but alſo a teacher of falſehood and lies: Ier. 10.8.

We are further to note this deſcription where the Prophet ſaith, that the people bowed downe before the works of their owne hands. For what a blockiſhnes is it that men ſhould not thinke it enough to worſhip wood and ſtone in ſtead of God, but ſhould alſo attribute diuinitie to that which they hauehave framed; which yet they cannot giuegive to themſelus! truely it is a monſtrous thing that a ſtocke of baſe and contemptible wood ſhould be by and by worſhipped as ſoone as a mortall man ſhall hauehave put his hand thereto: as if he had made it a God. But howſoeuer the Prophet ſpeakes to the ancient people; we may notwithſtanding applie the ſame thing to the Papiſts, who acknowledge no maieſtie of God, but in the works of their owne hands.

The repetition he addes, Which their fingers hauehave made: carries a great ſignification with it: the more plainely to ſhew their beaſtlie liues. Wee are alſo to marke the phraſe of ſpeech by which the outward geſture of adoration is expreſſed, not that it is vnlawfull to bow the knee, or the head by way of ciuilitie, or humilitie: but becauſe hee which bowes himſelfe before an idoll, makes profeſſion thereby of the ſeruice of God: whence it appeares how childiſh a ſhift it is which the Papiſts hauehave gotten of that adoration, which they call dulia. Seeing here in the matter of Gods ſeruice; the Prophet generally condemnes all ſigne of reuerence whatſoeuer.

Verſ. 9. **Or, as ſome reade: The common ſort: and, them of the better ſort.And a man bowed himſelfe, and a man humbled himſelfe: therefore**Or, pardon them not. ſpare them not.

SOme of the expoſitors do reade this ſentence together with the former, as if the Prophet ſhould ſtill go on in aggrauating of their fault in many words. If we receiue this ſenſe, wee muſt vnderſtand by theſe words perſon and man, all the Iſraelits: as if he ſhould ſay, there is neither one nor other exempt, or innocent from this filthines. But others are of a better iudgement, which thinke the Prophet repeates that in other words, which he had ſaid before; as touching the chaſtiſement: and that hereby he expreſſeth what a deſtruction ſhould come vponupon this people forſaken of God. And thus the tenure of the ſpeech ſhould agree very fitly: to wit, that the ruine of all both great and ſmall, which ſhould conſume the whole people, drawes neere: becauſe that in ſuch an ouerflowing of vngodlines there was no hope of any releaſe from Gods reuenging hand to bee looked for. Moreouer in theſe two verbes, To bow, and to humble, there is an elegant alluding to the bowing of themſelues, whereof he ſpake in the eight verſe: as if hee ſhould ſay, They hauehave bowed downe themſelues to their idols: God will therefore cauſe them to be humbled and bowed downe vnderunder a verie heauie and great burthen of calamities and ruines. And withall, no doubt but hee alſo corrects their arrogancie: becauſe it was hard for them to beleeue that a people furniſhed in ſuch ſort with ſo much riches, could ſo quickly be ouerwhelmed with miſeries.

The latter part of the verſe is expounded two waies, although in reſpect of the ſubſtance there is no great choice which of them ſoeuer we take. For the meaning of the Prophet is to teach, that God cannot be appeaſed towards ſo obſtinate a people. If we read it in the time to come, Thou wilt not pardon them, the ſenſe will be the more eaſie; yet notwithſtanding, the imprecation wil alwaies hold: to wit, pardon them not. For wee know that as oft as the Prophets (who were inflamed with the zeale of God) did wiſh that ſome iudgement might come, they threatned the iuſt puniſhment which the wicked were to receiue: as being the inſtruments of the holy Ghoſt; and no otherwiſe. And it is no meruaile, if the Prophet being offended with ſo many abominable crimes, was in this manner kindled with zeale, that he appoints out his countrie to deſtruction, becauſe nothing was more precious vntounto him, then the ſacred honour of God.

But we muſt alwaies vnderſtand that the remainder and remnant of the Elect is to be excepted: for the Prophet ſpeakes not here of all, one by one; but of the bodie of this people, which was almoſt rotted in their vices, ſo as there was no hope of health to bee p. 30looked for: for otherwiſe it had been to no purpoſe to hauehave exhorted deſperate and obſtinate men to repentance, or to ſet the hope of pardon before ſuch. The ſumme then is, that the reſtauration of a new Church is not to be looked for, till God hauehave firſt executed his iudgements, and deſtroyed the Temple.

Verſ. 10. Enter into the rocke, and hide thee in the duſt from before the feare of the Lord, and from the glorie of his Maiestie.

BEcauſe the wicked gaue themſelues too much libertie, and were too ſecure vnderunder Gods threatnings, it is an vſual cuſtome with the Prophets when they threaten obſtinate ſinners to adde ſuch liuely deſcriptions, whereby to terrifie them: euen as if they ſhould ſet the thing in preſent view before their eies. This is the reaſon why the Prophet now commands the contemners of God to enter into the rocks, and holes, to hide them vnderunder the earth. Wherein hee firſt ſhewes them that the iudgement of God is more terterrible then an hundred deaths: ſeeing to eſcape the ſame, the graue is to bee wiſhed for. But when hee forceth them thus into their holes, he doth with the greater emphaſis manifeſt the heauy waight of the vengance of God. Although then that by the feare of the Lord, he meanes the ſcourges wherwith God ſhould ſmite this wicked people; yet notwithſtanding it is not in vaine that he by and by ſpeakes of the glorie of his Maiestie: as if he ſhould ſay, God is terrible to the wicked, according to the meaſure of his glorie, in whoſe deſtruction he will manifeſt his infinite power. And moreouer, although the wicked cannot bee bowed nor humbled by any chaſtiſement whatſoeuer, yet are they conſtrained to feare, when they feele Gods wrath to approch. But as touching the Elect,How Gods choſen ought to fea…e his correcting hand. they are taught of God to feare vnderunder his chaſtiſing hand after another ſort: for being ſmitten with the ſtrokes of his rods, they willingly bend themſelues to beare the yoke. Iſaiah then teſtifies, that the glory of Gods Maieſty ſhal ſhine moſt clearelie, after hee hath ſhewed himſelfe as a iuſt Iudge. For whilſt he lets men alone, it ſeemes all is well, and men thinke that hee hath hid himſelfe.

Let the Paſtors of the word then learne from hence how they ought to behaue themſelues, when they hauehave to deale with benummed conſciences; to wit, that being well awakened by the iudgements of God, they learne to feare this iudgement ſeate in good earneſt. And howſoeuer it often ſeemes that we loſe our labour in ſinging thus to deafe eares, yet will this terror of Gods iudgement pearce euen into hearts of iron: at the leaſt to leaue them without excuſe. And oft times alſo it comes to paſſe that ſome are healed, and the faithfull in like manner do profit by it, when they vnderſtand what ſhal befall the wicked and reprobate by executing ſuch horrible iudgements vponupon them.

Verſ. 11. The hie looke of man ſhall be humbled, and the loftines of men ſhall bee abaſed, and the Lord onelyonly ſhall be exalted in that day.

BEcauſe whilſt the wicked are glutted with preſent riches, and reſt, all things falling out to their wiſh, they put theſe threatnings of the Prophet farre off from them, and by this meanes hardned their hearts againſt God: in this place therefore hee now ſets downe a courſe (as hath been ſaid) how to pull downe this pride of theirs: as if he ſhould ſay, The time will come, wherein your great arrogancie, which makes you thus in vaine to ſet vp your briſtles, yea, and that with an incredible rage againſt the moſt high, ſhall ceaſe. For howſoeuer the wicked ſeeme to be religious, yet you ſhall perceiue by their pride notwithſtanding, that they will not ſticke to iuſtle euen againſt the Lord himſelfe, ſo as it ſeemes they are greater then he. In that God thus thundreth againſt them, it is to the end that he might pul downe their pride and hautines; and himſelf onelyonly might be knowne to bee the chiefeſt. And therefore, as we hauehave ſaid heretofore, the impunitie of ſinne is as it were a cloud caſt before our eies, which hinders vsus that wee cannot ſee the glorie of the Lord. For when he reuengeth himſelfe vponupon the rebellions of men, his glorie doth ſo much the more appeare.Eccleſ. 8.11.Eccl 8:11 And that is the cauſe alſo why Salomon ſaith, That the hearts of the children of men are ſet in them to doe euill, becauſe in this world they ſee themſelues more happie then the godly, and ſo blinded more and more. But here hee ſhewes that after the proud ſhall be brought vnderunder in ſpite of their teeth; then nothing ſhall hinder, that God ſhould not be knowne to be ſuch a one as he is. Surely there was great reaſon that the people ſhould willingly hauehave ſubmitted themſelues vnderunder God, and hauehave caſt their eies vponupon his greatnes, in reſpect that vnderunder his ſhadow they were in ſafetie: and beſides the ſtocke of Abraham was adorned ſo excellently with ſuch varietie of benefits, to the end they ſhould hauehave bin as y^e mirror of the holines, and glorie of the Lord. But becauſe the Iewes are now riſen vp in rebellion againſt this ſo good a God, Iſaiah denounceth againſt them, that God will deuiſe a new way how to axalt his glorie; to wit, euen in their deſtruction.

In naming, The hie lookes and loftines, hee notes the inward pride of the mind and hart, by their outward countenance and behauiour. For a wicked conſcience will diſcouer it ſelfe in the contempt of God and man, euen by the outward geſture and looke. It is in the ſame ſenſe that Dauid notes out loftie eies, and high lookes: Pſalm. 131.1. &c. 101.5. Iſaiah alſo doth better confirme this, in the verſe following. Now by heaping vp of ſo many words with ſuch great vehemency, we may eaſily gather how notorious their rebellion was. Moreouer, we are not to maruaile that p. 31he inſiſts ſo much vponupon the taming of mens arrogancie, if we doe but conſider how hard a thing it is to bow the hearts of thoſe who reſt…ng vponupon their riches, are afraid of nothing: imagining that they are aduanced to none other end, but to doe whatſoeuer they liſt without checke or controlement. For we our ſelues hauehave experience at this day how tender and delicate, yea and how eaſily ſuch take pepper in the noſe, who attribute to themſelues more then there is cauſe why, and in the end how obſtinately they reiect all holſome admonitions. For this cauſe it is that the Prophet doth thus ſitly ſharpen his ſtile againſt ſuch iolly fellowes in particular, rather then to threaten y^e vengeance of God againſt the whole people in generall. And yet he ſets not himſelfe againſt the Princes onelyonly who were placed in great dignitie aboue others: for not onelyonly they, but thoſe alſo of baſer condition are readie enough to burſt with pride oftentimes; according to the common prouerbe, EueryEvery one hath the heart of a king: ſo as wee ſee eueryevery day, that if wee touch the ſores of wretched and beggerly fellowes but euen with the tip of the finger, you ſhall ſee them vomit forth inſupportable poyſoned ſpeeches. Seeing then that this vice was very common, Iſaiah toucheth as well the ſmall as the great that were tainted therewith, ſignifying, that by how much the more the Lord had dealt gentlie with them, by ſo much the more they were to looke for a greater iudgement: for their hearts were ſwollen with rebellion, becauſe of their too great abundance. Furthermore although the letter Lamed, which is put in the datiue caſe, be ſometime ſuperfluous, yet notwithſtanding in this place it holds his proprietie: becauſe it ſeemes Iſaiah aſſignes out a certaine day, as men are wont to doe, when iudgements or aſſiſes are held. I expound it then, that the day is appointed by God himſelfe, wherein the proud muſt make their appearance before his iudicall throne to receiue ſentence of condemnation.

Moreouer we may gather by theſe words, that God ſhewes himſelfe an enemie to all the proud; and therefore this day of aſſignation is as much as if God had ſaid; I can no longer endure that men ſhould thus wickedly exalt themſelues againſt me: and therfore all ſuch as lift vp themſelues aboue meaſure, ſhall be broken in peeces with my hand. Now if this were well rooted in our hearts, who is it that would not abhorre and deteſt pride, by which we thus prouoke the wrath of God againſt vsus? If any will reade, Proud and loftie, in the Neuter gender, it muſt be referred to the fortreſſes, bulwarkes, and munitions: but the rules of Grammar cannot beare it, that wee ſhould expound it otherwiſe then of mens perſons.

Verſ. 12. For the day of the Lord of hoſts is vponupon all the proud and hauty, and vponupon all that is exalted, and it ſhall bee made low.

This verſe is expounded together with the eleuenth.

Verſ. 13. Euen vponupon all the Cedars of Lebanon, that are high and exalted, and vponupon all the Okes of Baſhan,

14. And vponupon all the mountaines, and vponupon all the hilles that are lifted vp,

15. And vponupon eueryevery hie tower, and vponupon eueryevery ſtrong wall.

ALl theſe allegories which are here inſerted of Libanus, and of the high mountaines, are ſo far off from darkning the matter, that they do rather giuegive light vntounto it. For let mortall man exalt himſelfe as high as he will, yet ſhal he neuer be able to match y^e mountaines, and higheſt trees in height: which the Lord will as eaſily beate downe, as it is eaſie for the winde with a puffe to ſcatter the light chaffe here and there. Iſaiah then ſhewes the proud here, as it were in a glaſſe, how vaine and fooliſh they were to think y^t their hautines could keepe them that God ſhould not ouertop them. There is alſo here an exceſſiue manner of ſpeech, which was of great weight, in reſpect of amplifying the threatning. For it is not like that God was angrie with the mountaines and trees; or as if hauing changed his purpoſe hee ſhould now bring to nought, that which himſelfe had eſtabliſhed and ſetled: but Iſaiah ſets the iudgement of God before their eies in the guiltles creatures, to the end they might the more aſſuredly pe…ſwade themſelues that their preſumptions and bold wickednes ſhould not remaine vnpuniſhed. We ſee then wherfore he intermingles theſe figures of Cedars, Okes and mountaines.

That which is added of the walles, is not ſpoken by way of allegorie or figure. Wee know that whileſt men feele themſelues well fortified they flatter themſelues as if they ſtood in no great neede of Gods helpe. Iſaiah then mentioneth the matter of their falſe confidence vnderunder the names of towers and walles. For if any place ſeeme to be vnable to be vanquiſhed, there will the prophane ones build their neſts; from which they deſpite both heauen and earth, becauſe they thinke they are there ſafe from all dangers. Iſaiah threatens then, that when it ſhall pleaſe the Lord to bring men downe, he can quicklie ouerthrow their fortreſſes vponupon which they in a falſe confidence leaned. And howſoeuer they are things, which in themſelues are not to be miſliked; yet notwithſtanding becauſe they do too much occupie our braines, it is for very iuſt cauſe that the Prophet ſharpeneth his ſtile againſt them.

And hereunto belonged that which hee ſpake before as touching the Chariots and horſes, verſe 7. For as it is ſaid in Miche: Miche. 5.10that becauſe men doe reſt themſelues beyond meaſure, vponupon the riches of this world, therefore it is neceſſary that they be wholly bereft of them, that ſo they may truſt to be ſaued by the onelyonly hand of God, and not hang their hope vponupon the ſonnes of Adam. So hauing a little before reprooued them for the multitude of their horſes, now he denounceth the p. 32iudgement of God; and withall admoniſheth them that it is vnpoſſible to returne into fauour againe with him, till he hath bereft them wholly of thoſe things, to the end they ſhould not reſt anie more vpom the falſe ſuccours of this world.

Verſ. 16. And vponupon all the ſhips of Tarſhiſh, and vponupon all pleaſant pictures.

BY Tarſhiſh the Hebrewes do ſurely meane Cilicia: and becauſe the Iewes had great trafficke with this nation, the Scripture often makes mention of the ſhips of Tarſhiſh; which were ſo called, becauſe they frequented that ſea. Nauigation certainly is not to be condemned, becauſe it bringes great profit and commoditie to men: as well to carrie forth as to bring home marchandiſe. This kinde of trafficke alſo cannot be hurtfull; ſeeing it is the will of God that all mankinde ſhould be helpfull one to another by mutuall duties: but becauſe pride and crueltie is aboue al things ingendred by abundāce; therfore Iſaiah reproues this kind of merchandiſe, by which the land had been greatly enriched. Adde hereunto, that oft times it comes to paſſe that the merchandiſe and trafficke which is vſed with nations farre off; is full of deceit and pillage, and there is no meaſure amongſt men in this behalfe touching exceſſiue gaine. 1Firſt then the Prophets meaning is, that the Iewes ſhall be ſtripped of their riches; to the end they may learne to ſubiect themſelues vnderunder God. 2Secondly, he ſets forth their couetouſnes and vnlawfull gaines by ſignes: as if one ſhould deſcribe murther by ſhewing a ſword all bloodie.

The ſecond part of the verſe ſhewes that the Prophet condemnes that nauigation, by which the land was much infected with corruptions. It is a thing too frequent and common, that delicacie, wantonnes, and abundance of voluptuouſneſſe, doe eaſily follow great wealth and riches, which is verie often ſeene in wealthie countries, and cities of merchandiſe. For thoſe that trade into farre countries, contenting themſelues nothing at all with things which are in their houſes, do bring home with them new ſumptuous and rich ſtuffes; which in former time were vtterly vnknown. Now becauſe wealth, is for the moſt part the mother of ſuperfluitie and diſſolution,Wealth the mother of ſuperfluitie and diſſolutions. the Prophet makes mention here of rich furniture; as if he ſhould hauehave ſaid, The Iewes hauehave decked their houſes ſo ſumptuouſlie, that they hauehave drawne the iudgement of God vponupon them. For vnderunder the pleaſant pictures, by a figure called Synecdoche hee comprehends as well rich hangings, as the worke of Phrygia, and the veſſels made by exquſite Arte.

Now it is certaine that mens manners are corrupted when they giuegive their luſts the bridle thus to ſeeke here and there for ſuch vnneceſſarie ſupefluities. And we ſee that ſuch deliciouſnes was the ruine of the Empire of Rome. Note.For before the Romans trauelled into Greec…, they were very chaſte, continent and moderate. But in the ende hauing ouercome Aſia, they began to wax delicate, and to become more and more effeminate. But after their eyes were once dazelled with golden pictures, veſſels, pretious ſtones and tapiſtry, and that their noſtrils were perfumed with oyntments and odors, by the ſame meanes they became beſotted in all their ſenſes; and in following the diſſolutenes of the Eaſterne partes as a more gentlemanlike faſhion of liuing, they began to ouerflow more and more in all diſordered diſſolutenes.

Verſ. 17. And the hautines of men ſhall be brought low, and the loftimes of man ſhall be abaſed, and the Lord ſhall be onelyonly exalted in that day.

THe Phophet in naming ſo many kindes of heights in the former verſes, declares that he ſpake of men. For the high mountaines and great Cedars diſpleaſed not God, as they were his creatures: but he ſignifies that all the miſchiefe reſts in the hearts and liues of men, who do too much truſt in high and great things. But ſome may obiect; Obiect. It oft times fals out that the wicked are ſo farre off from comming to amendment or being humbled by the afflictions which they ſuffer, that they rather become the more obſtinate and rebellious: as it appeares in Pharaoh, Exod. 8.15. & 9.34.Exod 8:15Exod 9:34whoſe hardnes could not be ſoftened by any plagues whatſoeuer. Wherefore it ſeemes that that which the Prophet ſaith heere, comes not alwaies to paſſe. I anſwere, Anſ. that the effect of the chaſtiſment is not expreſſed: as if God ſhould bow rebels to his obediēce. But the ſenſe of the place is this, to wit, that although the reprobates be hardned, that the Lord will not therefore finiſh his chaſtiſments, wherewith he will chaſtiſe them, till ſuch time as their pride and hautines be brought to the ground. For whileſt they reſt vponupon their riches and fortifications, thinking (as they ſay) to be ſafe there; they neither feare nor honour God. But although they be fortified neuer ſo much, the Lord will ſubdue and bring them downe eaſilie; not by a plague or two, but ſo manie waies, that being brought low, and ſhut vp, they ſhall ceaſe to lift vp their hornes againſt him, and ſhall prooue by experience that it is in vaine for them to be obſtinate and rebellious. That which is added, and the Lord onelyonly ſhall be exalted, hath been expounded before.

Verſ. 18. And the Idols will he vtterly deſtroy.

AS heretofore in his reprehenſion hee ioyned idolatrie with ſuperfluities, couetouſnes and other vices; ſo he now ioynes them againe together in denouncing the puniſhment.

Verſ. 19. They ſhall goe into the holes of the rocks, and into the caues of the earth from before the feare of the Lord p. 33and from the glorie of his Maiesty when he ſhall ariſe to deſtroy the earth.

BEfore he vſed other words: to wit, in conſtraining and compelling them, ſaying, Enter into the rocks; to the end hee might the more liuely pricke their conſciences: but now he ſhewes what they ſhall doe: and telles them that they muſt enter. And hereby it appeares that that ſentence was not an exhortation, but a terrible denunciation of the heauie wrath of God, to feare the wicked, and obſtinate, who deſperately deſpiſe all admonitions, and threatnings. That which is added of the feare of the Lord, is to be vnderſtood, of the feare which y^e Chaldeans and Aſſyrians put them in; whoſe hand hee called before (as hee doth here againe) the glorie of God: becauſe hee ſerued himſelfe by them to chaſtiſe his people. Although then that they were diſloyall and wicked, yet they ſerued to the glorie of God: ſeeing euen the diuell himſelfe ſerues ſomewhat to that end in deſpite of his teeth. Thus he ſpeakes of the Chaldeans, and Aſſyrians, becauſe the glorie of God might be perceiued in the chaſtiſements which hee executed vponupon the people by their hand.

Hee confirmes the ſame thing by the word Ariſe, which ſignifies as much as to go vp into the iudgement ſeate to giuegive ſentence. In the particle, which by & by followeth, to ſtrike the earth, there is a goodly alluſion or meeting of words, which can ſcarcely be expreſſed in another language, as if hee ſhould ſay, To ſmite downe to the ground. Now hee ſaith that the Lord will ariſe, becauſe it ſeemes that he ſleepes, when he deferres his iudgements: he ariſeth then, when he goes vp as Iudge, to inflict puniſhments vponupon the wicked: in ſuch ſort, as men ſhall well perceiue that nothing can ſcape his knowledge, nor be hidden from his eies: from him (I ſay) who leaues not any wickednes vnpuniſhed.

Verſ. 20. And at that day ſhall man caſt away his ſiluer Idols, and his golden Idols (which they had made themſelues to worſhip them) to**Or, into the holes of the, &c. the moules, and to the backs.

IDolaters doe pleaſe themſelues wonderfully in their ſuperſtitions and wicked ſeruice. For although they bee full of crimes, and naughtines, yet behold their refuge, namely, they thinke to appeaſe God by their goodly ſeruices. As if we at this day ſhould ſet forth the wickednes, and villanies wherewith the Papiſts ouerflow, they were not able to denie them: but will flatter themſelues vnderunder this pretext forſooth, that they performe a goodly ſeruice vntounto God, and will thinke that all their vices ſhould bee ſufficiently couered vnderunder this cloake. The Prophet therefore pluckes away this vizard from Idolaters, and denounceth againſt them that they ſhall no more hauehave ought wherewith to couer their filthines. For the Lord will conſtraine them to caſt away their idols, to the end they may know it was in vaine for them to hauehave put their truſt in them. Laſtly, they ſhould be aſhamed of their vanitie. Becauſe in proſperitie they thought that God was fauorable vntounto them, as if he had taken delight in their ſeruice: and could not otherwiſe perſwade themſelues, til ſuch time as it was manifeſted vntounto them by effect, that he abhorred them. It is in aduerſitie then that they began to acknowledge their filthines as the Prophet Hoſeas verie well teacheth, when he compares them to harlots,Hoſ. 2.7.Hos 2:7 who perceiue not their vncleannes all the while they gaine well; and inioy their pleaſures. But when they hauehave loſt theſe things and are forſaken of their louers, then they begin to bethinke themſelues of their pouertie and ſhame, and to enter into the waie of repentance; of the which they would neuer once hauehave thought, whileſt they were lulled aſleepe in their wantonnes. And ſo falles it out with all idolaters who are neuer ſo aſhamed of their beaſtlines as to caſt awaie their Idoles from them, till being preſſed with extreame calamitie, they thinke themſelues ſomewhat low brought.

Which they had made themſelues &c. That is to ſay, which they had made by the helpe of the workeman. Neither is this added for nothing; becauſe hee ſignifies that the counterfeit and falſe gods are falſely worſhipped. For what good can gods framed by mans hands doe, ſeeing God hath his being of himſelfe, and is without beginning? It is a thing then that goes quite backward, and againſt all reaſon, that men ſhould worſhip that, which themſelues hauehave deuiſed. By this ſpeech therefore he deſcribes their wickednes; in that although their idols were made of gold or ſiluer, or of other corruptible matter, and that they were framed by men; yet neuertheleſſe that they were worſhipped in ſtead of God: withall, he expreſſeth the cauſe why they are diſpleaſing to God, to wit, for that they were honored. With what pretext now I pray you, will the Papiſts couer their impieties? For they cannot denie but they worſhip Images and puppets. Now where ſuch adoration and honor hath place, there is a manifeſt and plaine ſacriledge, which cannot be diſguiſed. By the holes of the moules, he here vnderſtands all filthy and vncleane corners whatſoeuer, wherein they ſhould be hid with infamie.

Verſ. 21. To goe into the holes of the rocks, and into the tops of the ragged rocks, from before the feare of the Lord, and from the glorie of his maieſtie, when he ſhall riſe to deſtroy the earth.

THis is no ſuperfluous repetitiō, although Iſaiah repeates the ſame things whereof hee ſpake but erewhile. For is there any thing more difficult then to pricke, & wound men to the quicke, and to prouoke them to the true feare of God? We perceiue this, not onelyonly in hypocrits, but euen in our ſelues, if we looke narrowly into it. For how many p. 34things are ſet before vsus, by which our minds ought to bee rauiſhed; and yet notwithſtanding wee are ſcarce once mooued therewith? It was chiefly neceſſary that this iudgement of God ſhould be repeated to the hypocrits, who pleaſed themſelues in their wickednes. Now the ſeueritie of Gods vengeance is therein manifeſted, namely, that the wicked choſe rather to be ſwallowed vp into the deepeſt gulfes that may be, then to come neere into his ſight. From this place it ſeemes that Chriſt borrowed that wherewith he threatens the Iewes; in that day they ſhall ſay to the mountaines couer vsus, and to the hills, hide vsus. Luk. 23.30.

Verſ. 22. Ceaſe you from the man whoſe breath is in his noſtrilles: for wherein is he to be eſteemed?

THeſe things are conioyned with the former, and hauehave bin ill diuided from them by ſome. For after he hath with threatnings proclamed the iudgements of God, he exhortes the wicked to ceaſe from beguiling themſelues by a vaine confidence: as if he ſhould ſay, I ſee you are blinded and drunke with vaine hope, ſo as there is no reaſon at all which can preuaile with you; which coms to paſſe, becauſe you aſcribe too much to your ſelues; and yet man is nothing: for you hauehave to doe with God, who with his onelyonly looke is able to bring the whole world to confuſion. This place is expounded diuerſly: For ſome interpret it of Chriſt, & take breath, for conſuming;1. King. 19.11.1 Kgs 19:11 as alſo the Scripture is wont elſewhere to vſe this ſimilitude. They take noſtrill for wrath, becauſe the ſigne of anger appeares in the noſtrils: and ſo gather this ſenſe; Take heede you mooue not Chriſt to wrath againſt you. But if all be well waighed, we ſhall find this expoſition to be far off from the ſcope of the text. Others, although they expound it of men in generall, yet notwithſtanding they referre it to this ſentence; Feare not them that can kill the bodie, Mat. 10.28. But this opinion is no more fitting with the text then the other. For it ſhould be from the purpoſe and would not agree to the time: becauſe there was then no occaſion to diſſwade them from the feare of men. But as I hauehave ſaid, the coherence of the text, cleares vsus eaſilie from all doubts. For the beginning of the chapter following expounds this plainly, and confirmes it: and he which diuided theſe things did ill to ſeparate that which ſhould hauehave beene ioyned together: for he will there adde; The Lord will take from you the things which ſo much puffes vp your hearts, and begets ſuch high ſpirits in you: This confidence which you hauehave is vaine and fooliſh. And thereupon dependeth that which hee now ſaith, Ceaſe from man then

Chap. 3.1.But it is neceſſary firſt to ſee what the breath of the noſtrill ſignifies. He thereby ſets forth the fragilitie of mankinde: namely, that the life of man is but a breath which forthwith vaniſheth away; and as Dauid ſaith, If the Lord withdraw the ſpirit, man returnes to his duſt: Alſo, His ſpirit departs, and he returnes to his earth. Pſal. 104.29. Againe, They are fleſh, a breath which paſſeth away and returnes not. Pſal. 146.4. and 78.39. Seeing then there is nothing ſo feeble and weake as our life, what meanes this confidence, forſooth, as if the rootes of our ſtabilitie were profound and ſtrong? We muſt then ceaſe from man; that is to ſay, we muſt leaue this vaine confidence: for man hath his breath in his noſtrils: for if his ſoule once depart, he vaniſheth forthwith away as water. Now we ſpeake here, of that breath by which man liues, which is the weakeſt of all things.

Moreouer, when the Lord forbids vsus to put our truſt in man, let vsus beginne at our ſelues; that is to wit, let vsus not in any caſe truſt in our wiſdome, or induſtrie. In the ſecond place, let vsus depend neither vponupon the helpe of men, nor vponupon any creature elſe: but let vsus place our whole truſt in the Lord. Curſed is he, ſaith Ieremiah, which truſteth in man, and puts his ſtrength in the arme of fleſh, that is to ſay, in outward meanes and helpes. Ier. 17.5.

For wherein is he to be eſteemed?] Behold here the right way how to beate downe all pride, namely when nothing is left to men wherein they may pleaſe themſelues. For this is as much as if the Prophet had ſaid, Al the glorie of the fleſh is nothing worth. We muſt alſo obſerue, that this is ſaid by compariſon, to the ende wee may learne, that if ſo be there bee any excellencie in vsus, it comes not by nature, but wee hold it all by borrowing the ſame from without vsus. We know that mankind was adorned of God with giftes which ought not to be deſpiſed; we know alſo that ſome are more excellent then others: but becauſe the moſt part hauing reiected the Lord, do pleaſe themſelues in their own forme and ſhape beyond meaſure; yea euen prophane men eſteeme ſo much of themſelues, as if they were gods: Iſaiah therefore wiſely ſeparates man from God, as alſo the Holy ghoſt doth thorowout y^e whole Scripture. For when men are conſidered in themſelues, it better appeares how fraile their condition is, yea how tranſitorie, and inconſtant. As ſoone therefore as men ſhall once beginne to attribute vntounto themſelues but the leaſt ſtrength whatſoeuer, then muſt their vanitie be made knowen, and diſcouered vntounto them, to the ende they may acknowledge themſelues to be nothing. 1By this onelyonly word all the glorious titles of free will and mans merits doe fall to the ground, wherein the Papiſts glorie againſt the grace of God: and all that fond and fooliſh louelove, which prophane men hauehave of themſelues, is alſo plucked away from them. 2Laſtly we are all called home to God, the author of al good things: to the end wee ſhould not think any thing excellent either in heauen or earth, out of him. For his praiſe is forthwith eclipſed, if ſo be the whole world be not ſtripped of all wiſedome, ſtrength and iuſtice; in a word, of all praiſe, that ſo it may be giuen to God alone.