Commentary on Isaiah, Commentary on Isaiah · Chapter 29

Commentary on Isaiah · Commentary on Isaiah · Chapter 29

p. 283THE XXIX. CHAPTER.

Verſ. 1. Ah**Or, Ariel, Ariel, or woe be to, &c. altar, altar of the Citie that Dauid dwelt in: adde yeere vntounto yeere: let them kill lambs.

IT ſeems this ſhould be another Sermon: in which Iſaiah threatens Ieruſalem. Hee calles it Ariel, that is to ſay, the Altar of God; becauſe the whole ſtrēgth of the Citie depended vponupon the Altar. For howſoeuer the Citizens truſted in other meanes whereof they had great ſtore; yet they chiefly relied vponupon the Temple and the altar, more then vponupon anie other defences. They thought themſelues inuincible indeed, by reaſon of their power and forces: but aboue all, they held themſelues in a fort vtterly impregnable, in regard that the Lord couered them vnderunder his wings. Now they imagined that God was with them as long as they retained the Altar, and the ſacrifices. Some thinke that the Temple is here called Ariel, becauſe it was proportioned like a lion; to wit, broad before, and narrow behind: but I had rather vnderſtand it ſimply of the Altar; and the rather, for that Ezechiel alſo giues it this name, Chap. 43.15. This prophecy doubtleſſe was directed to the whole Citie; but we muſt note the Prophets drift,The Prophets drift. which is to plucke away from the Iewes this fond truſt, becauſe they thought God would ſurely helpe them, as long as the Altar and ſacrifices laſted. For they bragged of them, as thoſe who vntruely perſwaded themſelues that they had ſerued God to the full, albeit their liues were vile and wicked.

In the next place hee bends his ſpeech againſt the Citie, which hee adornes with a goodly title, by calling it the Citie that Dauid once dwelt in, and yet onelyonly by way of yeelding ſo much vntounto them: for he will afterwards refute this their vaine pretext, ſo full of vanitie.

Some by this word vnderſtand little Ieruſalem; that is to ſay, the innermoſt Citie, which was alſo compaſſed about with walles: for two Cities were compriſed in one as it were, becauſe it was inlarged and extended the confines thereof further off then at the beginning: but as I thinke this place ſhould be vnderſtood of the whole Citie. He mentions Dauid, in regard they gloried as much in his nam…, as if Gods bleſſing had bin continually tied to the palace royall: for God indeed had promiſed that Dauids Kingdome ſhould indure for euer.2. Sam 7.13. Pſal. 89.36.2 Sam 7:13Ps 89:36

Hence wee may gather how ſottiſh and ridiculous the Papiſts are now become, who will needes lincke the Church to Saint Peters chaire;Papiſts ridiculous in tying the Church to Saint Peters chaire. and thus would make the world beleeue, that God can no wherere find a place to dwell in, but in the chaire of Rome. Wee diſpute not with them now, whether Peter was euer Biſhop of Rome or no: but let vsus grant it were vndoubtedly ſo, yet dare they affi…me that Rome had at any time y^e like promiſe that Ieruſalē had?Rome neuer had that promiſe made her, which God made to Ieruſalem. This is my reſt, here will I do all, for I hauehave a delight therein: Pſ. 132.14. But what if God had made them ſuch a promiſe? doe we not ſee how Iſaiah threatens Ieruſalem; to wit, that God is driuen thence,God is baniſhed from that place whence his word is excluded. when his word was reiected, and his pure worſhip corrupted. What ſhall become of Rome then that hath no promiſe at all? Dare ſhee compare with Ieruſalem? If God curſed that holy Citie which he had ſpecially choſen; what will he ſay, thinke you, to other Cities, who hauehave ouerthrowne all his holy lawes and ordinances?

Adde yeere vntounto yeere. The Prophet ioynes this with the former, becauſe the Iewes thought themſelues cleere aboard, as they ſay, when they had a little breathing and reſpite giuen them: for the wicked imagin that there is a truce betweene God and them, when they ſee no ſignes of his wrath likely to ſeaze vponupon them: for this cauſe they promiſe to themſelues nothing but peace, peace; whileſt the Lord ſuffers them to inioy eaſe and proſperitie. Againſt ſuch ſecuritie the Prophet threatens, that God is readie to execute his vengeance; notwithſtanding they offred their ſacrifices ordinarily, and renued them p. 284yeere after yeere. Hence we may learne, that albeit the Lord defers his chaſtiſements, and the executiō of his vengeance, yet we ought not therefore to defer our repentance. For what if hee ſpares and beares with vsus for a time, hath hee therefore forgotten our ſins? No ſuch matter. Let vsus beware how we build our peace then vponupon ſo ſlipperie a foundation. Let vsus at no hand abuſe his patience and long ſuffring, but let the ſame rather draw vsus to repentance, and to the ſeeking of free reconciliation with him.

Verſ. 2. But I will bring the Altar into diſtreſſe: and there ſhall be heauineſſe and ſorrow; and it ſhall be vntounto mee like an Altar.

I Thinke that the letter Ʋau, ſhould bee taken here for a particle aduerſatiue; as if he ſhould ſay, Yet will I execute my iudgements vponupon you, and will auenge my quarrell, although it ſeeme for a time, that in thus ſparing of you, I am at one with you. In the next place hee threatens them with ſorrow and lamentation, in ſtead of their feſtiual daies. Some thinke the word ſorrow to bee an adiectiue: but I am not of their mind; for it is taken in the ſame ſenſe in the Lamentati…ns of Ieremiah, Chap. 2.5. The Prophet ſhewes then that the Lord will bring this Citie into ſuch diſtreſſe, that the Iewes ſhall well perceiue they hauehave not to do with men, but with God: ſo that howſoeuer the Aſſyrians made war vponupon them, yet they ſhould know to their coſt, that God was their chiefe Commander and Captaine.

Where hee addes, that it ſhall bee to him like Ariel, it cannot agree to the Temple onlie: for his meaning is, that the Citie and all ſhall be ſprinckled with the ſlaughter which the enemies ſhall make in Ieruſalem; which he compares to an altar, whereupon beaſts are ſlaine to be ſacrificed: for as oft as the wicked are deſtinated to deſtructiō, the Prophets compare the ſame to a ſacrifice. In a word, in that he alludes thus to the altar, he affirmes that the whole Citie ſhall bee like Ariel, becauſe it ſhal ouerflow with the blood of the ſlaine. Whence it is manifeſt enough, that an outward profeſſion of Gods worſhip, together with the externall ceremonies and tokens of his fauourable preſence are to little purpoſe, vnleſſe a francke and cheerefull obedience be ioyned therewith. And thus in taunting the hypocrits (who prophanely preſented their beaſts in ſacrifice to God, as if by ſuch meanes they thought to appeaſe his anger) he ſaith, that all their labour is loſt: for hauing polluted the Temple & the Altar, he telles them that none can ſacrifice rightly vntounto God, but in killing and ſacrificing thoſe that were appointed to the ſlaughter thorowout the Citie; as if he ſhould ſay, You ſhall be murthered and killed in euerie place. He calles this ſacrifice a violent ſlaughter, by an improper phraſe of ſpeech; becauſe they refuſed to offer themſelues willingly vntounto God.

Verſ. 3. And I will beſiege thee as a circle, and fight against thee on a mount, and will caſt vp ramparts againſt thee.

BY the verbe Chaddur, hee alludes to the roundneſſe of a ball; and ſignifies as much as if in our vſuall ſpeech we ſhould ſay, I will compaſſe him about: and thus ſhewes, that they can no way eſcape. Where it is added, I will fight againſt thee on a mount, it concernes the ſecond meanes by which a Citie is to be taken: for they vſe to make incurſions heere and there, or to lay a ſtanding ſiege. Now he confirmes the doctrine of the former verſe, & ſhewes that God ſhould be the chiefe Leader in this war, and that the Aſſyrians ſhould vndertake nothing but by his commandement, notwithſtanding themſelues were thruſt forward with an inordinate luſt and deſire of reigning ouer the poore Iewes. For it was verie requiſite that this people ſhould be fully perſwaded, that God was the author of all the calamities wherewith they were oppreſſed, to the end they might thereby come to a narrow examination of their impieties. Now the oftener wee meete with this doctrine in the holy Scriptures; ſo much the more carefull ought wee to be in imprinting the ſame well in our hearts: for the bleſſed Spirit of God is not wont to repeat one thing againe and againe without iuſt cauſe.

Verſ. 4. So ſhalt thou be humbled, and ſhalt ſpeake out of the ground, and thy ſpeech ſhll bee as out of the dust: thy voice alſo ſhall be out of the ground, like him that hath a ſpirit of diuination, and thy talking ſhall whisper out of the duſt.

HE derides the pride of the Iewes, who as long as they were in proſperitie (as hypocrits are wont to doe) deſpiſed all admonitions and threatnings. The Prophet therefore ſaith, that they ſhould one day be humbled: to wit, after their pride ſhall bee taken downe. Not that they ſhall change their maners, but becauſe ſhame ſhal conſtraine them to turne their wonted mirth into mourning. And therefore here muſt be a cloſe oppoſition ſupplied: for he ſpeakes to thoſe iolly fellowes, who ſeemed to hauehave the world at will, who with big lookes diſdained eueryevery one, as if they had bin ſubiect to no God at all. Nay, they feared not to load him with blaſphemies and iniuries, and contemned his holy word. This pride, ſaith Iſaiah, ſhall be brought downe well enough, and this intollerable arrogancie ſhall ceaſe.

In the next words hee expreſſeth this further by a ſimilitude, ſaying, that they ſhall whiſper and ſpeake, as it were, out of the holes of the earth. For he cōpares the voice of thoſe which in times paſt was ſo loud and high, to the ſpeech of Coniurers, who giuegive their anſwers p. 285out of ſome hollow caue digged vnderunder the earth, mumbling out I know not what confuſed noyſe; for they ſpeake with no diſtinct voice. His meaning is then that theſe haughtie ones ſhall be like vntounto them.

Some expound this as if the Prophet meant to ſay, that their chaſtiſement ſhould nothing profit them: but the text croſſeth that ſenſe; and beſides, he will by and by ſhew that the Iewes ſhould be brought to repentance. But firſt of all he terrifies them, to the end he may beate downe their pride, becauſe they did ſtoutlie & rebelliouſlie deſpiſe all the threatnings of the Prophets. The humbling therefore whereof he ſpeakes ſignifies nothing elſe but that they ſhould be couered with ſhame, in ſuch wiſe, that they ſhould not dare to aduance themſelues, nor to vtter forth their ſwelling words of vanitie.

Verſ. 5. Moreouer, the multitude of thy ſtrangers ſhall be like ſmall duſt, and the multitude of ſtrong men ſhall be as chaffe that paſſeth away, and it ſhall be in a moment euen ſuddenlie.

I Will firſt recite the opinions of others, and then that which to me ſeemes moſt probable. All (in a maner) do thinke that this ſhould be ſpokē of the enemies of the Iewes; for they take the word Strangers for enemies, and ſo they affirme that the multitude of thoſe who ſhould oppreſſe the Iewes ſhall be like the duſt, that is to ſay, infinite. But conſidering all things circumſpectlie, I incline rather to another opinion, to wit, that the Prophet ſpeakes by way of contempt of the fortreſſes and gariſons whereupon the Iewes relied. For they had ſouldiers out of forreine Countries that were valiant vnderunder their pay. And thus I interpret the word Aritſim, which properlie ſignifies ſo much; neither do I wonder a little that ſome of the Rabbins ſhould take it for the heathen or wicked. In regard the Iewes then drew vntounto themſelues diuers gariſons out of ſtrange Countries, they thought they were cock-ſure, and out of danger. The Prophet on the cōtrarie threatens that their gariſons ſhall skirmiſh in vaine, notwithſtanding their companies be many in number, for they ſhall be but as duſt or chaffe, that is to ſay, like vnprofitable ofſcourings, ſo as they ſhall hauehave neither ſtrength nor actiuitie. Hence may we obſerue,No wiſdome nor ſtrength againſt the Lord. that be our riches or abundance neuer ſo much, yet all ſhall turne to ſmoke as ſoone as the Lord ſhall but blow vponupon it. The preparations which men make laſt awhile it may be, but when the Lord ſhall once but lift vp his hand, all ſtrength muſt vaniſh, and become like chaffe.

In the end of the verſe ſome expound, that a ſound ſhall ariſe ſuddenlie, and as in a moment from the inuaſion of the enemies: but I rather referre this word, ſhall be, to the time that this ſhall endure, which ſhall be but ſhort, as ſaith the Prophet: for his meaning is, that theſe gariſons ſhal not hold out lōg, but ſhall vaniſh away in a moment. Men ſhall boaſt but in vaine therfore, ſeeing God is their enemie.

Verſ. 6. Thou ſhalt be viſited of the Lord of hostes with thunder and ſhaking, and a great noiſe, a whirlewinde, and a tempeſt, and a flame of deuouring fire.

HE addes the cauſe why all theſe multitudes of gariſons ſhall be like ſtubble, ſetting it forth by a contrarie ſimilitude. For he oppoſeth the wrath and viſitation of the Lord of hostes againſt theſe ſouldiers: For alas, how will ſtraw and ſtubble be able to reſiſt the flame of a deuouring fire? How ſhall duſt be able to abide the force of the whirlewind? His meaning is then that the vengeance of God ſhall be ſo great, that no preparations ſhall be able to withſtand it. And in this ſenſe me thinks the text concurres well; the parts whereof would not anſwere proportionablie one to another if we ſhould follow another expoſition. Now by this wee learne, that our enemies which aſſaile vsus ſhall neuer attempt more againſt vsus then the Lord ſhall permit. If he 1then be pleaſed to defend vsus, our aduerſaries can not hurt vsus, although they ſhould ſtirre vp all the world againſt vsus. On the contrarie, 2is he minded to correct vsus? We can reſiſt his wrath neither by weapons nor any fortreſſes whatſoeuer, for he will ſweepe them away as with a vvhirlewind; yea, he will conſume them like a deuouring flame, that leaues nothing behind it.

Verſ. 7. And the multitude of all the nations that fight againſt the Altar ſhall be as a dreame or viſion by night: euen all they that make the warre againſt it, and lay ſiege vntounto it.

I Expound this verſe otherwiſe then ſome do,The firſt member of this ſeuenth verſe is explaned in the verſe following. who thinke that the Prophet meant to comfort the faithfull, which I confeſſe is not without great ſhew of reaſon. And ſo it conteines a very excellent doctrine, to wit, that the enemies ſhall be like thoſe that dreame, when the Lord ſhall diſappoint them of their hope, euen whileſt they imagined they were ſure of the pray. But this interpretation (for ought I ſee) ſeemes not to agree very well with the text. Sometime it falles out that a ſentence ſounds ſo goodly in ſhew, that we are drawne to ſuch a liking of it that it ſteales from vsus the true and naturall meaning thereof,We muſt not eaſily bee caried away to like of ſuch a ſenſe of Scripture as ſteales from vsus the meaning of the Holy Ghoſt, how goodly a ſhew ſoeuer it ſeemes to hauehave. ſo as we neither aduiſedlie conſider the text it ſelfe, nor yet take any great paines to ſeeke out the authors intent and purpoſe.

Let vsus ſee then whether the Prophets meaning be as they ſay, for ſeeing he ſtill continues to denounce threatnings in the verſes following, I doubt not but he proſecutes his ſpeech in this place, which otherwiſe ſhould be broken off abruptlie in this ſentence. For he rebukes and taxeth the Iewes for their obſtinacie, in that they durſt be ſo bold to deſpiſe God & all his threatnings. To be ſhort, he reprooues their falſe truſt and confidence by a very fit ſimilitude, ſaying, that the enemie ſhould ſuddenlie come vponupon the Iewes euen at that time when they thought themſelues page missing p. 288hope of the reſurrection,Luk 10.27. Act. 23.8.Luke 10:27Acts 23:8 yea the doctrine of the immortalitie of ſoules was vtterly aboliſhed: how could it bee I pray you, but the people muſt become like beaſts or ſwine? For take away the hope of the eternall and bleſſed life from men, and what ſhall we make of them? And yet it ſufficiently appeares by the teſtimonies of the Euangeliſts, that ſuch they were when our Lord Ieſus Chriſt came into the world. For at that time theſe things were truely accompliſhed, according as our Prophet foretold; to let vsus ſee that theſe things were not vttered by him at random, but that they aſſuredly came to paſſe, though the wicked no doubt in his time made light account of his words.

Their incredulitie and blindnes therefore fully appeared when this true light came to lighten the world; to wit, Ieſus Chriſt the only light of trueth, the ſoule and ſpirit of the law, and the end whereat all the Prophets aimed. Then, I ſay, the Iewes eſpecially had a vaile laid ouer their eyes; which was figured before in Moſes, when the people could not indure to behold him,Exod. 34.30Exod 34:30 becauſe of the brightneſſe of his countenance. But this is truely fulfilled in Chriſt, to whom it appertaines to take away and aboliſh this vaile, as S. Paul teacheth, 2. Cor.. 3.16.

Vntill Chriſt then, the vaile remained ouer their hearts vntaken away in reading of Moſes: for they reiected Chriſt, to whom Moſes ought to hauehave been referred. Now in this place vnderunder the word Moſes, the whole law is to bee vnderſtood; which being referred to Chriſt, the true end thereof, this vaile ſhall then be taken away. Theſe iudgements of God we ought ſo to behold, that wee at this day acknowledge him to be the ſame Iudge he was wont to bee, and that the ſame vengeance is prepared for vsus, if we giuegive not eare to his holy admonitions.

In that he expreſly mentions them that are learned and ignorant, obſerue that we comprehend not the myſteries of ſaluation by the quickneſſe of our wits, or becauſe wee hauehave bin well trained vp in ſchooles; for this could not priuiledge ſuch from the imputation of being blind. Gods word then muſt be imbraced with our whole affection, if wee mind to bee freed from this vengeance, wherewith not the rude and ignorant alone are threatned, but thoſe alſo which are booke learned, as they ſay.

Verſ. 13. Therefore the Lord ſaid; Becauſe this people come neere vntounto mee with their mouth, and honour mee with their lippes, but hauehave remoued their heart farre from mee; and their feare toward mee was taught by the precept of men;

THe Prophet ſhewes that the Lord ſhall hauehave very iuſt occaſion to correct his people thus ſeuerely, albeit it was an hard and horrible puniſhment, that their mindes ſhould bee ſo beſotted by Gods reuenging hand. But as men are bold and rebellious, ſo they are eaſilie drawne to plead with him, as if he dealt ouer rigorouſly with them: the Prophet declares that God hath performed the office of a Iudge; & that the cauſe thereof reſted wholly in men, who ſtirred him vp by their impietie & rebellion. Alſo he ſhewes 1that the people hauehave well deſerued this chaſtiſement; but eſpecially by their hypocriſie 2and ſuperſtitions.

Hee notes their hypocriſie,Hypocriſie. in telling them that they drew neere with their mouth and lips: for ſo I expound the verbe Nagaſh, which I take to bee moſt probable, although others are of a contrarie opinion: for which cauſe ſome tranſlate, To ſhut vp; others To magnifie ones ſelfe: but the**That is, oppoſition. antithete (to wit, the verbe to withdraw) which is added by and by after, ſhewes that this is the true expoſition, which alſo is moſt receiued.

But he taxeth their ſuperſtitionsSuperſtit…. and idolatries, when hee ſaith, that their feare which they had, was taught by the Commandements of men. Now theſe two things are for the moſt part ioyned together. Nay, more then that, for hypocriſie is neuer without impietie or ſuperſtition; Hypocriſie & ſuperſtition goe cōmonly together.and on the other ſide, impietie & ſuperſtition is alwaies accompanied with hypocriſie.

By the mouth and lips, The differēce between true worſhippers and falſe.he meanes the externall profeſſion, which is common both to good and bad: but they differ in this, that the wicked hauehave onelyonly a vaine outward ſhew, thinking themſelues diſcharged, if they hauehave opened their lips in Gods worſhippe and ſeruice: but the good preſent themſelues before God in the trueth of their hearts, & in yeelding him obedience with all their power, they acknowledge and confuſſe how far off they are from performing their duties as they ought to doe.

Hee vſeth then the figure called Synecdoche, a thing very frequent in Scriptures; when a part is taken for the whole. But hee made choice of that part which was verie fit for his purpoſe; ſeeing men are wont to make moſt ſhew of godlineſſe by the tongue and lips. The Prophet then comprehends all the other parts of Gods worſhip, whereby hypocrits are wont to counterfet and deceiue, for they are euerie way bent to lying and vanitie.

We need ſeeke no better expoſitor of theſe words then Ieſus Chriſt, who vponupon the ſpeech of waſhing of hands, (wherewith the Phariſes reproued the Diſciples, becauſe they had omitted ſo holy an act in their conceit) that he might conuince them of hypocriſie, ſaith, Iſaiah prophecied well of you, O yee hypocrites, ſaying, This people honours me with their lips, but their heart is far off from me: Matth. 15.7, 8. To the lips and mouth therefore the Prophet oppoſeth the heart; the integritie whereof God chiefly requires of vsus. For if we want that, he reiects all our workes, carie they neuer ſo goodly a ſhew in the eyes of men. For as himſelfe is a Spirit,Ioh. 4 23, 24John 4:23John 4:24 ſo alſo will he be adored and worſhipped of vsus in heart and ſpirit: at which end, if we begin not, we may doe what we will in outward ſhew, but it ſhall p. 289eueryevery whit bee accounted nothing elſe but vaine oſtentation.

Hence we may eaſilie iudge, what eſtimation the religion of poperie ought to hauehave amongſt vsus, who put all their ſeruice of God in ringing,With what trūpe…ies the Papiſts wold ſeeme to honor God. piping, ſinging, mumblings, in ſetting vp candles, in copes, cenſings, croſſings, and a thouſand ſuch fooleries: for we ſee that God not onelyonly reiects theſe things, but alſo deteſteth them.

Now for the ſecond point: when God is ſerued according to mens inuentions, he condemnes this ſuperſtitious feare, albeit men indeuor to couer the ſame with a faire pretext of religion, deuotion, and feare. Hee giues a reaſon why this is in vaine; to wit, becauſe this people was taught it by the precepts of man. For I read the word Melummadah, (which ſignifies taught) paſſiuely; becauſe the Prophets meaning is, that all order is ouerthrowne, if mens precepts (and not the rules of Gods word) bee taken for the right manner of his ſeruice. For the Lord would hauehave our feare, and the honour which we giuegive him, to be ſquared according to the rules of his word, and demands nothing but a ſound obedience, by which wee diſpoſe of our ſelues and all our actions, according to this rule, without turning either to the right hand or vntounto the left. Whence it ſufficiently appeares, that all thoſe who are taught to ſerue God after mens traditions, are not onelyonly ſenſleſſe, but do alſo wearie themſelues in a pernicious labour: for what do they elſe but prouoke Gods wrath againſt them, who cannot more plainly diſcouer how much hee hates theſe wilworſhips, then by this ſo heauie a puniſhment?

Fleſh and blood I grant thinkes it ſtrange that God not only makes none accoūt of this traſh, but alſo ſeuerely puniſheth mens indeuors, who through error and folly, take much paines to appeaſe him. But wee are not to wonder if hee maintaines his owne authority after this ſort. Ieſus Chriſt himſelfe expounds this place, ſaying; In vaine doe they ſerue me, teaching for doctrines mens precepts: Matth. 15.9.

Some would ſupply a coniunction thus; And precepts: as if the ſenſe were not otherwiſe cleere enough. But it appeares he meant another thing; to wit, that they take a wrong courſe, who follow mens commandements for the rule of their faith and life.

Verſ. 14. Therefore behold, I will againe doe a meruailous worke in this place, euen a meruailous worke and a wonder: for the wiſdome of their wiſe men ſhall periſh, and the vnderſtanding of their prudent men ſhall be hid.

HE not onelyonly threatens the ignorant and common multitude with blindneſſe, but alſo the wiſe, who drew the people into an admiration of them. Now by this puniſhment we may iudge how odious and deteſtable this ſinne of hypocriſie is (before God)How deteſtable the ſin of hypocriſie is before God. of which he ſpake in the former verſe. Is there any puniſhment more to bee feared then blindneſſe and giddineſſe of ſpirit? Men commonly perceiue not the greatneſſe of this miſchiefe; and yet it is of all other the greateſt and moſt wofull. He ſpeakes not of the rude ones then, but of the teachers themſelues, who ought to be in ſtead of eyes to the people. For the multitude are alwaies blind of themſelues, as the reſt of the common ſort are: but if the eyes be blind, what ſhall become of the reſt of the parts of the body? If the light, as Ieſus Chriſt ſaith, be turned into darkneſſe, how great is that darkeneſſe? Matth. 6.23. This is added therefore by way of amplifying this iudgement.

From this place alſo we may gather, how fooliſh and vaine the boaſting of the Papiſts is, who thinke they hauehave put all the world to ſilence, if they once alleadge the authoritie of their Biſhops, Doctors, and Prieſts of the Apoſtolicall Sea.The Papiſts thinke they hauehave put all the world to ſilēce, if they but once mention the authoritie of their Biſhops and the Apoſtolicall Sea. It may be they thinke they hauehave better knowledge then the Iewes. But whence hauehave they drawne it? They will ſay, from God. But wee ſee the Prophet ſpeakes not here of the wiſe, among the Caldeans or Egyptians: but of that order of Prieſthood, which God himſelfe had ordained: yea, of the Teachers and chiefe heads, and of the ſtandard bearers of the elect people, and of the onelyonly Church of God in thoſe times. In a word, of that high Prieſt who was a figure of the Sonne of God, Chriſt Ieſus. For vnderunder this name of the wiſe men, hee comprehends whatſoeuer was excellent and in account among the people.

Verſ. 15. Woe vntounto them that ſeeke deepe to hide their counſell from the Lord: for their workes are in darkneſſe, and they ſay; Who ſeeth vsus? and who knoweth vsus?

THe Prophet once againe ſets himſelfe againſt the wicked and prophane contemners of God, whom before he called mockers;Chap. 28.22. who thought themſelues wiſe in nothing more, then in ſetting light by the word of the Lord. For religion was become a thing too baſe for them: and therefore they ſhrowded themſelues vnderunder their craftie inuentions, as in a labyrinth; by reaſon whereof, they boldly contemned all the admonitions & threatnings of the Prophet: yea, not onelyonly that, but euen the whole doctrine of ſaluation. It ſufficiently appeares by this verſe then, that this plague (which afterwards ſpread it ſelfe further) was then in the world; to wit,Hypocrits hauehave vſed of old to ſcorne both God and the prophecies. hypocrits were wont pleaſantly to ſcorne God in their hearts, and to deſpiſe the prophecies. Iſaiah cries out againſt them therefore, and calles them Hammaamikim, that is to ſay, Diggers: euen as if they digged themſelues caues and hiding places, thinking thereby to deceiue Gods ſight.

The words following of hiding their counſels may ſerue vsus for an expoſition. Some expound this verſe as if the Prophet condemned the curioſitie of ſuch who are too bolde p. 290in diuing into the ſecret iudgements of God: but this expoſition hath no good foundation. The Prophet makes it cleare enough of whom it is he ſpeakes, when he addes their ſcoffing ſpeeches, in that they thought to commit their wickednes ſo couertlie and priuilie as if none were able to diſcouer them: now this hiding of their Counſels ſignifies nothing elſe but a bold perſwaſion of eſcaping Gods hand. And thus the wicked obſcure the light, by putting their miſts before it, leſt their ſecret peruerſitie ſhould be eſpied.

Thence proceeds this ſhameles queſtion of theirs, Who ſeeth vsus? for albeit they ſeemed in outward appearance to ſerue God, yet they thought themſelues able not only to put the Prophets to ſilence by their ſhifts and deuices, but euen to ouerthrow the iudgements of God. I grant they did not this openly, for ſuch will alwaies hold an outward ſhew of profeſſion, that they may the better deceiue others thereby: but in their hearts they acknowledge no God, but that which themſelues hauehave forged in the ſhop of their owne braine.Hypocrites acknowledge no God in their hearts, but what they hauehave forged in their own braine. Iſaiah then compares theſe ſubtle practiſes of the wicked, in which they ſo much pleaſe and flatter themſelues, to dennes or caues, for they thinke themſelues to be ſo couered ouer with a vaile that euen God himſelfe can neither ſee nor ſurprize them in their wickednes.

Now in regard that the great ones are for the moſt part tainted with this vice, I thinke the Prophet meant ſpeciallie to taxe them: for they thinke thēſelues too too ſimple and dull witted, vnleſſe they can deſpiſe God, and reiect his Law, beleeuing no more thereof then that which likes their owne humors. They dare not for ſhame reiect Religion whollie, but are conſtreined whether they will or no to ſubiect themſelues to ſome one worſhip or other. But this they do only becauſe they thinke it will bring them in ſome profit and commoditie; but are neuer touched inwardlie with any true feare of God at all.

This impietie diſcouers it ſelfe in too many in theſe times, but eſpeciallie ſince the Goſpell was reuealed. We ſee how eaſilie men might be brought to be at one with God vnderunder the Papacie, for had not the Pope forged ſuch a god as would change his ſhape according to mens ſeuerall diſpoſitions? what man was there amongſt them that had not a deuice by himſelfe to purge his ſinnes; and diuers ſeruices wherewith to appeaſe his god? wherefore it is no maruell if groſſe impieties appeared not then, ſeeing they were hidden vnderunder ſuch couerings; but now they be remoued and taken away, men hauehave plainely ſhewed what they were before.

In the meane while the euill whereof Iſaiah complained in his time is no leſſe incident to thoſe of our age: for men thinke that God ſees neuer awhit when they hauehave put their ſhifts betweene, as if all things were not naked and bare before his (all ſeeing) eyes, or as if any were able to hide themſelues out of his ſight, or to deceiue him. You ſee the cauſe then wherfore the Prophet for a more ample declaration ſaith, that their works were done in darkenes, referring it to the vaine confidence wherewith the wicked are bewitched, who hauehave their ſight ſo dazeled (notwithſtanding the light before them) that in not ſeeing it, they labor to flee from the preſence of God. Nay, which is worſe, they promiſe themſelues freedome frō all puniſhment, and giuegive themſelues the raines to all diſorder, as if God lay ſo cloſely hid, that he could be no way able to finde them out.

Hereunto appertaines that which they ſay, Who ſhall ſee vsus? Not that the wicked vtter ſuch words with their mouths, as hath been ſaid, but becauſe they thought or ſpake thus in their hearts, as their boldnes and vaine confidence witneſſed, for they were ſo plunged in iniquities, that they reiected all admonitions, euen as if they ſhould neuer hauehave had any thing to do before Gods Iudgemēt ſeate. The prophet then we ſee had to deale againſt ſuch wicked ones, who albeit in outward ſhew they ſeemed to hauehave ſome knowledge of God, yet they denied him by their works, and perſecuted the pure doctrine with all extremitie. Now thus to ſpeake, what is it elſe but to affirme that God is not the Iudge of the world, and ſo to pluck him downe from his throne of Iudgement? for he can not be knowne but by his word, which being once ſuppreſſed, or reiected, it can not be but himſelfe, who is the author of it, muſt alſo therewithall be forſaken and reiected.

Verſ. 16. Your turning of deuices ſhall it not be esteemed as the potters clay? for ſhall the worke of him that made it ſay, he made me not? or the thing formed ſay of him that faſhioned it, he had none vnderſtanding?

THis verſe is diuerſlie expounded; and there is alſo ſome difficultie in regard of two Hebrew particles, Im, and Ci. Im is often taken for an interrogation, ſometimes for an affirmation, which is the cauſe that ſome take it for Truely. Moreouer, they take the word Haphac for Subuerſion, as if he ſhould ſay, Your ſubuerſion ſhal be eſteemed as the clay. Others, for Thought, that is to ſay, for the counſels which are working in the braine. But the expoſition moſt receiued is, to take this word for Subuerſion or deſtruction: as if he ſhould ſay, It will be no more maſtrie for me to roote you out, then for a potter to turne his clay in his hand: for you are like vntounto it, in regard that I hauehave formed you: yet becauſe the Prophet ſeemes to oppoſe the two foreſaid particles one to the other, I encline to another opinion, but ſo, that I reiect not the former expoſition, which in it ſelfe conteines a very profitable doctrine. Thus I vnderſtand it then, Your turning, or remouing; that is to ſay, the counſels and deuices which runne to and fro in your minds, ſhall they not be eſteemed as the potters clay? for is it not as if the veſſell ſhould ſay to him that made it, Haſt thou formed me?See Chap. 55 9. Your pride is ſtrange therefore, for you do as if your ſelues p. 291were your owne Creators, and as if you had all things at your beck. But it is my proper office to appoint what I thinke good: and if you dare vſurpe my right and authoritie, be it knowne vntounto you, that you hauehave forgotten your condition, no leſſe then if you thought your ſelues goddes rather then men.

This diuerſitie of expoſitions alters the Prophets meaning nothing at all; whoſe purpoſe was to confirme the doctrine of the former verſe: for hee againe reproues theſe proud ones, who attributed ſo much power vntounto themſelues, that they would by no meanes be brought vnderunder Gods yoke, being in ſuch wiſe bewitched with a falſe opinion of their owne wiſdome, that they contemned all good admonitions, as if they had beene ſomes pettie goddes. Thus you ſee how it is ſaid, that they denied God that formed them: for whatſoeuer it bee that men attribute vntounto themſelues, therein they rob God, and take away that honour which belongs vntounto him.

The expoſition ſhould be a little differing in the firſt member onelyonly: thoſe which take the particle Im affirmatiuely, draw this ſenſe; Certainely I will breake you, as if a potter ſhould breake the pot which he hath made. But becauſe the Prophet had to deale againſt great ones, who ſought couerts to hide themſelues from the Lord, I rather take it by way of an interrogation, as if he ſhould ſay; Are you ſuch ſubtile headed fellowes indeed, that by the turnings and diſcourſes which you plot in your minds, you thinke you can bring this and that to paſſe, as the Potter doth his clay, who by turning it vponupon his wheele, makes it receiue what ſhape it pleaſeth him? But let euerie man chuſe which ſenſe he likes beſt: for mine owne part, I hauehave followed that which I thinke to be moſt probable.

Verſ. 17. Is it not yet but a little while, and Lebanon ſhall bee turned into Carmel? And Carmel ſhall be counted as a forrest?

NOw the Lord ſhewes that hee will let theſe wicked ones ſee what they are: as if he ſhould ſay; You rocke your ſelues aſleep in your pride; but I will wake you ere it bee long. For men are wont to take libertie to themſelues to doe euill, till they feele the heauie hand of God: for which cauſe, the Prophet threatens that his iudgementts are readie to ſeiſe vponupon ſo brutiſh a boldneſſe. VnderUnder the names of Lebanon and Carmel, he meant to expreſſe a renuing of the world as it were, and a change of things therein. But the doubt is, to what end: in which regard, the expoſitors diſagree much one from another: 1for mount Libanus being repleniſhed with trees and forreſts, and Carmel being a fat 2and fruitfull ſoile: many thinke that the Iewes are compared to Carmel, becauſe they ſhould become barren: and the Christians to Lebanon, becauſe they ſhould bring forth great plentie of fruit. This opinion hath a goodly ſhew,Men much delighted with vnapt expoſitions. and men are vſually very much tickled and delighted with the like deuices: but we find a like place to this in the end of 32. Chapter, verſe 5. which will make it manifeſt, that the Prophet doth here by way of compariſon, ſet forth the greatneſſe of Gods fauour: for when he ſhall begin to bleſſe his people, the abundance of all benefits ſhall be ſuch, that Mount Carmel ſhall loſe the report that it had for fruitfulneſſe. He ſaith then, that he will make Lebanon to be like Carmel: that is to ſay, of a woodland, it ſhould bee made pasturage to ſow corne in: ſo as they ſhould gather as much fruit of plowed land, as if their preſent eſtate being compared with that which it ſhould be afterwards, it might well be eſteemed barren and deſert. But this manner of ſpeech ſhall be more fully expounded when we come to the 32. Chapter.

Others take Carmel for a noune appellatiue: but I had rather take it for a proper noune: for his meaning is, that theſe ſo fruitfull fields might well be counted barren and deſert, in compariſon of this new and extraordinarie fruitfulneſſe. Others expound it allegorically, and take Lebanon for the proud, and Carmel for thoſe of meane eſtate: which is too far fetched; and for mine owne part, I affect alwaies to follow the moſt naturall ſenſe; and that is it which I hauehave touched before. Moreouer, to the end the faithfull might not be diſcouraged, he deſcends from threatnings to mercy; aſſuring them that after they ſhall hauehave ſhewed their obedience of faith in bearing the Croſſe, which for a time was to bee impoſed vponupon them, they ſhould behold a ſudden change to approch, which would cauſe them to reioyce. And yet in taking away this hope from the wicked, he ſignifies that vengeance is then neereſt vntounto them, when they thinke leaſt of it, and whileſt they promiſe themſelues all proſperitie: for when they ſhall ſay, peace, peace, then ſhall ſudden deſtruction ouerwhelme them, as S. Paul ſaith, 1. Theſſ. 5.3.

Verſ. 18. And in that day ſhall the deafe heare the words of the booke: and the eyes of the blind ſhall ſee out of obſcuritie, and out of darkneſſe.

HE promiſeth, as hath been ſaid, that the Church of God ſhall continue ſafe in the middeſt of theſe ſtormes: for albeit the world ſhould be ſhaken with infinite tempeſts, and laid on heapes, as if heauen and earth went together, yet the Lord would conſerue a little flocke, and raiſe vp his Church againe, as out of the middeſt of death. This place ought greatly to refreſh the wearie ſpirits of the Saints, and to confirme their faith: for is it not a miracle of miracles, that ſo ſmall an handfull of the faithfull (amongſt whom remaines the one and the ſame religion, worſhip, faith, and meanes of ſaluation) ſhould be conſerued among ſo many wrackes of Empires which happened here and there?

But it ſeemes that Iſaiah contradicts himſelfe; for before he foretold that Gods people ſhould be ſo beſotted, that they ſhould hauehave p. 292none vnderſtanding: verſ. 11, 12. and now on the contrarie hee ſaith, that the deafe ſhall heare, and that the blind ſhall ſee. His meaning is then, that the Church muſt firſt be chaſtiſed and purged; not after an ordinarie or common faſhion, but ſo ſtrangely, that ſhee ſhould ſeeme as good as vtterly extinct.

And therefore he ſaith, In that day: that is to ſay, after God hath puniſhed the wicked, and cleanſed his Church, hee will not onelyonly inrich the earth with ſtore of fruits,It is an happie thing when tempor…ll bl…ſſings and inward renouation go together. Men are not ſo fit to receiue cōfort in the day of diſtreſſe, as when the ſtorme is ouer. Wherein the true meanes of the Churches reſtauration cōſiſts. but with the renuing of the face thereof, hee will alſo reſtore hearing to the deafe, and ſight to the blind, to the end they may vnderſtand his law. For men had neither eres to ſee, nor eares to heare withall, as long as ſo horrible a iudgement laſted: for all were ſo terrified and amaſed, that none could vnderſtand. But when the plagues & miſeries ſhould ceaſe, then the Lord would opē the eies of that y^t were his, to the end they might ſee & imbrace y^e goodnes of God. For this is the true way to effect the reſtauration of the Church; namely, in giuing ſight to the blind, and hearing to the deafe: which Ieſus Chriſt, as we know, not onelyonly effected vponupon mens bodies, but eſpecially vponupon their ſoules: Iohn 9. We through Gods infinit mercy hauehave had experience hereof euen in our times, who hauehave been drawne out of that groſſe darkneſſe of ignorance into which wee were plunged, and hath brought vsus out into the true light:Pſal. 40.Ps 40 for our eyes hauehave receiued ſight, and our eares, which before were cloſe ſtopped vp, hauehave been opened to vnderſtand, becauſe the Lord hath pierced them, to fit vsus for his ſeruice.

True it is that the bleſſing which he mentioned in the 17. verſe, concerning the renuing of the earth, was vntounto them a good teſtimonie of their reconciliation: but the illumination whereof he now ſpeakes, is much more excellent;All Gods benefits will turne to our ruin, without we be borne anew. for without that, all the gifts of God will not onelyonly vaniſh away, but will alſo turne to our ruine and deſtruction. Now the Lord iuſtly attributes to himſelfe alone, ſo excellent and great a worke: for it is not poſſible that thoſe which are blind and deafe, ſhould recouer their ſight and hearing by their owne power. It appeares therefore that this is promiſed in particular to the elect onelyonly; becauſe the greateſt part of men doe alwaies lie wallowing and weltering in darkneſſe.

Verſ. 19. **Or, Then the, &c.The meeke in the Lord ſhall receiue ioy againe; and the poore men ſhall reioyce in the holie one of Iſrael.

THen the humble ſhall againe bee glad in the Lord.] I tranſlate this place thus: whereas others expound; The meeke ſhall continue to reioyce: for the Prophet ſpeakes not of the continuance of ioy, but rather of a new ioy. As if he ſhould ſay; Notwithſtanding they be heauie and ſorrowfull now, yet I will giuegive them cauſe of gladneſſe, that they ſhall bee once againe filled with ioy.

He ſpeakes of the humble: in which, note that we are prepared by afflctions to receiue Gods grace:Afflictions prepares vsus to receiue Gods grace. for the Lord caſts vsus downe and humbles vsus, that hee may afterwards raiſe vsus vp. When he corrects his children then, we ought not to bee diſcouraged; but rather to meditate on this and the like ſentences, and to hope ſtil aboue hope. And to cōclude, that after we hauehave ſuffered a little while,Heauineſſe may indure for a night, but ioy comes in the morning. God will in the end giuegive his Church ioy and conſolation. Moreouer, we hence gather that which I touched before; to wit, that the grace of illumination is not common to all indifferently: for albeit all dranke of the ſame cuppe of affliction,All receiue not benefit alike by afflictions. yet affliction humbled but a few, to make them truely poore in ſpirit.

Verſ. 20. For the cruell man ſhall ceaſe, and the ſcornefull men ſhall be conſumed: and all that hasted to iniquitie ſhall be cut off.

NOw he expounds that more fully, which was ſaid in the former verſe; to wit, that the reſtauration of the Church ſhould conſiſt in rearing vp thoſe that were humbled, and in ſhewing compaſſion to the poore. But firſt of all that purgation of the Church whereof we hauehave ſpoken, was neceſſarie: for as long as God defers to execute his iudgements vponupon the wicked, that are mingled among the good; they beare all the ſway in the Church, all things are corrupt and out of order, God is neither worſhipped nor ſerued as hee ought, and religion it ſelfe is trodden vnderunder foote. When the wicked then are either taken away, or repreſſed, then the Church recouers her firſt beauty; and the faithfull feeling themſelues disburthened of ſo manie miſeries and calamities, doe begin to leape for ioy.

In the firſt place he calles the cruell, Artſim: which word is diuerſly expounded: but the Prophet, as I thinke, makes a diſtinction betweene thoſe who were not aſhamed to commit their wickedneſſe openly; and ſuch, who although they had ſome ſhew of goodneſſe, yet in the meane while were no better then the reſt, becauſe they deſpiſed God in their hearts. It may be alſo that he giues them two differing titles, in regard that as theeues among men, they ſpoiled, oppreſſed, and vexed, giuing themſelues leaue to commit what them liſted. And thus they were not reſtrained by any feare or awe of God, becauſe they eſteemed of religion but as a fable. He alſo comprehends other wickedneſſes in adding, that they roſe betimes to doe euill: for he ſpeakes not of the Caldeans or Aſſyrians, but of ſuch as would bee held to be of the number of the faithfull, and boaſted, that they were the children of Abraham.

Verſ. 21. Which made a man to ſinne 1in the word, and tooke him in a ſnare: which reproued them in the gate, & made the iuſt to fall without cauſe.

WE hauehave told you heretofore with whom the Prophet had to deale; namelie, p. 293with hypocrites, and prophane contemners, who eſteemed all the reprehenſions & threatnings of the Prophet but as wind, and had forged to themſelues a god of their owne deuiſing. For ſuch who only ſought libertie to liue as they liſted in their luſts and wicked courſes, were vtterlie vnable to beare the ſharp reprofes of y^e Prophets, neither would they bee touched nor repreſſed by their good willes. For which cauſe they were diligent in noting and obſeruing their words, either to ſnarle at them, or to wreſt ſomething or other to their purpoſe. Neither do I doubt but he here taxeth the wicked who were offended at the plainnes of the Prophets, and with their ſharp and vehement rebukes, as if they meant to bring the necks of the people, princes, and prieſts vnderunder their girdles.

1Thence it is that theſe calumniations and falſe accuſations are raiſed vp againſt the 2faithfull ſeruants of God at this day: thence is it alſo that ſuch doubtfull and curious queſtions are propounded vntounto them, euen as nets and ſnares to put the innocent in hazard 3of their liues, or elſe to plunge them into ſome imminent danger. And we ſee that the Scribes and Phariſes did the like euen to Ieſus Chriſt himſelfe, Math. 21.23. and 22.17. Iohn 8.6. The laſt member of the verſe which is added by way of expoſition, ſhewes, that this is not to be vnderſtood of ſlanders and other cunning deuiſes in generall, by which the ſubtle are wont to intrap the ſimple: for the Prophet rather more plainly condemnes the wicked conſpiracies by which the vnbeleeuers indeuor to exempt themſelues from all reprehenſions and cenſures. Now in regard that their aſſemblies were kept openlie for giuing ſentence in iudgement, and that the gates were alwaies repleniſhed with people, the Prophets tooke opportunitie from thence to reproue all ſorts, ſo as they ſpared not the Iudges themſelues. For the matters of life and death at that time were in the hands of ſuch wicked and godles wretches, that it was needfull to rebuke them very ſharplie. But in ſtead of making any good vſe of theſe admonitions to come to amendment of life, they became ſo much the worſe, and raged againſt the Prophets, and laid ſnares to catch them, for as Amos ſaith, They hated him that reproued in the gate, and abhorred him that ſpake vprightlie, Amos 5.10.

This appertaines to all, and eſpeciallie to Iudges and rulers in Common-wealths, who are the moſt impatient, and wil by no meanes abide the leaſt reproofe. They louelove to reigne as Kings, and would be ſo eſteemed of others alſo, albeit they be worſe indeed then the meaneſt good ſubiect.

The expoſitors agree not in the expoſition of the verb Iekoſhun, which ſignifies to ſpread nets: for ſome take it to chide, others, to do wrong, as if the Prophet accuſed the malepertnes of thoſe who gaue ouer themſelues to violence, and by meanes thereof baniſhed ſuch out of their preſence as ſhould any way touch thē in their reputations. But as I hope the readers will approue of that reading which I hauehave followed.

He alſo ſaith that the iuſt was ouerthrowne without cauſe, for they did what they could by craft and wicked practiſes to bring the iuſt into hatred, as if they had been the only wicked men in the world: but after they hauehave borne their ſcoffes and reproach for a while, their enemies at length ſhall come to deſtruction.Verſ. 20. For this is the Conſolation which the Lord giues the faithfull, to wit, that he will not ſuffer the wicked to ſcape ſo ſcot-free but they alſo ſhall ſnart for it, and in the end ſhall be ſuppreſſed, howſoeuer for a time they had the world at will. Let patience hauehave her perfect worke.But we muſt hauehave patience to wait for the accompliſhment of theſe and the like promiſes.

Verſ. 22. Therefore ſaith the Lord vntounto the houſe of Iaacob, euen he that redeemed Abraham: Iaacob ſhall not now be confounded, neither now ſhall his face be pale.

THis is the concluſion of the former ſentence, for he comforts the people, to the end they ſhould not deſpaire in this poore and wofull eſtate into which they ſhould be brought. It is alſo needfull to note the time vntounto which theſe things ought to be referred, to wit, to the time of the captiuitie when the Temple was ouerthrowne, the ſacrifices aboliſhed, ſo as it ſeemed religion was whollie rooted out, and all hope of deliuerance taken frō them. There was great cauſe therefore why the hearts of the people ſhould be ſuſteined and vpheld by theſe propheſies, to the end that the wrack and ruine of all things being come vponupon them, they might hauehave this planck (as it were) to ſaue themſelues from Ship-wrack, vponupon which if they kept themſelues firmely, they might by meanes thereof come ſafe to y^e ſhore. By this let vsus be warned alſo to imbrace the like promiſes by faith, and when all things ſhall ſeeme deſperate, yet let vsus reſt vponupon them with our whole hearts.

Now he ſpeakes of the houſe of Iaacob, in which we are to note, that the vertue of Gods word is perpetuall, and of ſuch efficacie, that it brings forth fruit as long as there is a people in the world which adores and ſtands in awe of him. For there are alwaies ſome whom God reſerues, becauſe he will not ſuffer the race of the faithfull to periſh.Doubtleſſe there is an end, and thy hope ſhall not be cut off. Prou. 23.18. None that truſt in him ſhall be confounded. Pſal. 34.22.Prov 23:18Ps 34:22 Hath the Lord ſpoken it then? let vsus beleeue him, and doubtleſſe the time wil come in which we ſhal reape the fruit of our faith. For as his truth is firme and ſtable in it ſelfe, ſo if we reſt conſtantlie vponupon him, wee ſhall neuer be deſtitute of comfort.

It is not without cauſe alſo that he addes, that God who now promiſeth to be mercifull vntounto Iaacob, ſaith, that he redeemed Abraham: for he therein brings the people to the beginning of the Church, that cōſidering Gods power, which from time to time was manifeſted by ſo many famous examples, they might hauehave no occaſion at all to call his truth into queſtion. If ſo be then they gloried in that they were the children of Abraham, Abrahams deliuerances.they were alſo therewithall to thinke from what place 1the Lord did firſt deliuer him, to wit, from the p. 294ſeruice of idols which he and his father worſhipped: 2Ioſh. 24.2. But he redeemed him often beſides that; to wit, when he was in danger in Egypt and in Gerar: Gen. 12.17. & 20.14. 3Alſo when he diſcomfited the Kings: Gen. 414.16. Laſtly, when God granted him iſſue euen at the time when hee was paſt power to beget any: Gen. 21.2. For albeit the Prophet had a ſpeciall reſpect to Gods adoption, when he commanded him to goe out of his fathers houſe: yet vnderunder this redemption, he comprehends alſo all the benefits which God beſtowed vponupon him: for we ſee that Abraham was not redeemed onelyonly once: that is, from extrem dangers and perils of death. Now if the Lord raiſed vp his Church in the onelyonly perſon of Abraham, and that in ſuch a time as he had loſt all ſtrength to beget any children to conſerue the ſame after him; will not the Lord preſerue it for the time to come, when in mans iudgement it was as good as forlorne?A ſingular conſolation. What a miſerable waſte was there of the Church, at the comming of Chriſt? How many enemies were there which oppoſed the ſame? Yet did he ſet vp this his kingdome in deſpite of them all: the Church floriſhed and made all the world to wonder at the glorie of it. Let vsus not doubt then but that the Lord will in his due time manifeſt his power both in auenging himſelfe vpō the enemies of his Church which oppreſſe it, and in reſtoring of her to her firſt beautie.

When he ſaith, Iaacob ſhall not be confounded; we often ſee that the faithful are conſtrained to hang downe their heads with ſhame, as Ieremie witneſſeth; I will put my mouth in the duſt: Lament. 3.29. Alſo Micha Mich. 7.16.Mic 7:16ſaith; The time is come, in which the wiſe ſhall put their hands vponupon their mouth, and licke the duſt: for when the Lord corrects his people ſo ſharplie, the faithfull muſt needes bee confounded therewith. But the Prophet afterward ſhewes, that this ſhall not indure for euer. Let vsus not diſpaire then in aduerſitie: for albeit the wicked make vsus their laughing ſtockes, and lade vsus with all the indignities in the world,Harken to this O thou troubled ſoule, and know it for thy ſelfe. Iob. 5.27.Job 5:27 yet will the Lord in the end draw vsus out of this ſhame and confuſion of face.

Yet the Lord therewithall ſhewes, that this fauor belongs not vntounto ſuch proud ones, who either are obſtinate, or oppoſe their hard heads againſt Gods blowes that hee laies vponupon them; but that it onelyonly belongs vntounto the humble, who are bowed with ſhame, walking humbly with their heads bowed downe.

But may ſome obiect, Obiect. how can it bee ſaid that Iacob ſhall not be confounded, ſeeing he was dead long before? it ſeemes hee attributes ſome feeling to the dead, and then they know what we doe in this world: thence the Papiſts argue, that the dead know all that we doe. I anſwer, Anſ. there is here the faining of a perſon; which is often found in the Scriptures: in which ſenſe Ieremy ſaith; That a voice was heard in Ramah, Rachel weeping for her children and would not be comforted for them, becauſe they were not: Ier. 31.15. For in that place he ſets forth the deſtructiō of the Tribe of Beniamin, by the lamentation of Rachel, which was the grandmother as it were. So Iſaiah brings in Iaacob couered with ſhame and confuſion, in regard of the vices and wickedneſſes of his poſteritie. For as a wiſe ſonne is the glory of his father, ſo a foole is an heauineſſe to his mother: Prou. 10.1. Although mothers doe cocker their children moſt, yet are they aſhamed when they ſee them offend. How much more fathers then,Simile. whoſe louelove being guided by diſcretion, are chiefly carefull for the well ordering and inſtructing of their children. Muſt they not needs be much more grieued, in ſeeing them wax wicked and diſſolute? But the Prophet meant here to touch the people to the quicke, in ſetting Iaacob their father before them; who being adorned with ſuch rare graces of God, was now diſhonoured by his ſucceſſors: ſo as if himſelfe had been preſent to hauehave ſeene them, it would hauehave conſtrained him to bluſh for ſhame. He therefore taxeth the vnthankfulneſſe of the people, who in ſtead of honouring, diſhonored their father.

Verſ. 23. **Or, for whē he ſhall ſe… ▪ &c.But when hee ſeeth his children, the worke of mine hands in the middest of him, they ſhall ſanctifie my name, and ſanctifie the holie one of Iaacob, and ſhall feare the God of Iſrael.

THe particle Chi, is here to bee read in its proper ſignification; to wit, For; becauſe the Prophet giues a reaſon why the ſhame of Iſrael ſhould be taken away: that is, he ſhould hauehave children raiſed vp vntounto him againe, as it were from death to life. In that the Lord cals them the worke of his hands; I nothing doubt but he therein meant to expreſſe the admirable worke of their redemption: for he makes thoſe new men, (as it were) whom hee adopt… and ioines vntounto him for his children; as it is ſaid, Pſal. 102.19. The people that ſhall be created, ſhall praiſe the Lord: in which place the holie Ghoſt doth in like manner ſpeake of the reſtauration of the Church.See chap. 4….7. For there is no mention heere of that vniuerſall creation of mankind, vnderunder which all good and bad are comprehended, as wee hauehave often ſaid: but he now brings vsus to the knowledge of his power, to the end we ſhould not iudg… of the ſaluation of the Church, by viewing her preſent eſtate. Here therefore wee muſt note diuers oppoſitions: firſt, betweene the deformitie of the Church, and her beautie or excellencie betweene glory and ſhame: ſecondly, betweene the people of God, and other nations: thirdly, betweene the worke of Gods hands, and the worke of men, (for the Church can no way be reeſtabliſhed but by the onelyonly hand of God:) fourthly, betweene her floriſhing eſtate, and that miſerable waſte by which ſhe was pittifully rent in ſunder before. For he calles the middeſt of her a perfect reſtauration; by which the people ſhall be ſo reunited and ioyned together, that ſhe ſhall not only poſſeſſe the borders of the land, but p. 295the middeſt and the chiefe place thereof alſo. Laſtly he ſhewes what the end of our redemption is,The end of our redemption noted. whē he ſaith, That they ſhal ſanctifie his name: for we are all created to the end Gods goodnes may be magnified amongſt vsus. But becauſe the moſt part of men doe ſhun this end, God hath choſen his Church, in which his praiſes do ſound and continue, as it is ſaid in the Pſalme 65.2. Praiſe waiteth for thee ô God in Zion.Praiſe waiteth for the Lord, but it is in Zion. Now becauſe many ſheep in the flock grow corrupt, the Prophet aſſignes this office to y^e faithfull, whom God miraculouſlie had preſerued.

Moreouer, becauſe the hypocrites honour God with their lips, and are farre from him in their hearts, as we hauehave ſeene verſe 13. Iſaiah addes feare to praiſes: ſhewing by this, that praiſes are of no account with God,Praiſes are of no account with God, vnleſſe they proceed from a reuerent feare of his Maieſtie. vnleſſe we truly and with our whole hearts doe ſubiect our ſelues vntounto him: neither yet, vnleſſe our whole life teſtifies for vsus that we take not vp his holie name fainedlie nor hypocriticallie.

Verſ. 24. Then they that erred in ſpirit ſhal hauehave vnderſtanding, and they that murmured ſhall learne doctrine.

HE yet againe repeates this promiſe which he touched in the 18. verſe: for whileſt mens vnderſtandings are poſſeſſed with ignorance and blindnes, deſtruction beſiegeth and enuirons them about, although they otherwiſe flow in abundance of all worldlie wealth. The Lord therefore minding to prepare for the reſtauration of his Church, begins to cleare and enlighten the vnderstandings of thoſe who before erred in darknes by the light of his word. And this he doth by the ſecret inſtinct of the Holy Ghoſt:Externall teaching will be to little purpoſe, vnleſſe God works inwardly in vsus by his holie Spirit. for it is to little purpoſe to be taught by the externall miniſtrie, vnleſſe he vouchſafe to teach vsus by his working inwardlie in our hearts.

In the ſecond member ſome tranſlate detracters; others vagabonds: but the word ſignifies, that thoſe who reſiſted the Prophets before, and could not beare their reproofes, ſhould now become teachable and obedient, and therefore I hauehave turned it murmurers. By this we ſee how admirable Gods merciemercy is, in that he thus brings ſuch home into the right way, which deſerued no ſuch fauor: and not only that, but makes them partakers of his greateſt benefits. But let eueryevery one lay this to his owne heart: for which of vsus is it that hath not ſometimes or other murmured againſt God, and deſpiſed his holy doctrine. Yea, if God ſhould not pacifie our murmuring thoughts and affections by ſtilling and fitting them for his ſeruice, the moſt of vsus would periſh in our owne follies.