Commentary on Isaiah, Commentary on Isaiah · Chapter 42
THE XLII. CHAPTER.
Verſ. 1. Behold, my ſeruant; I will ſtay vponupon him: mine elect, in whom my ſoule delighteth; he ſhal bring forth iudgement to the Gentiles.
IT ſeemes the Prophet breakes off his ſpeech to ſpeake of Ieſus Chriſt: but wee muſt call to mind what we hauehave ſaid elſewhere: to wit,When the Prophets prophecie of any thing hard to be beleeued, they forthwith mentiō Chriſt. that it is vſuall with the Prophets in promiſing any thing, hard to be beleeued, forthwith to make mention of Chriſt: becauſe all the promiſes are confirmed in him, which otherwiſe would be doubtfull and vncertaine. All the promiſes are in Chriſt, yea, and Amen, ſaith Paul 2. Cor. 2.20. For what acquaintance hauehave we with God,What acquaintance hauehave we with God, vnleſſe Chriſt come betweene? vnleſſe this Mediator come betweene? we are ſo far ſeparated from his Maieſtie, that we can neither be partakers of ſaluation, nor of any other benefit without Chriſt. Now when the Lord promiſed any deliuerance to the Iewes, his purpoſe therein was to lift vp their mindes far aboue the thing it ſelfe, that ſo they might conceiue of better and greater things then their bodily libertie, and returne into Iudeah.Theſe promiſes were but preparatiues to that great redemption accōpliſhed by Chriſt. For theſe things were onelyonly as preparatiues to that great redemption which they at laſt obtained, and which we now obtaine by Chriſt Ieſus. Yea, that grace of God that ſhined in the returne of the people, had been imperfect, vnleſſe he had euen then bin knowne to be the perpetuall gouernor of his Church. We hauehave alſo told you before that the deliuerance out of Babylon, comprehended in it the abſolute and full reſtauration thereof. It is no wonder then if the Prophets ioine this beginning of grace with Chriſts kingdome, for they vſe ſo to doe almoſt in all their ſermons. We muſt come to Chriſt then,No helpe in God without Chriſt. without whom there is no (hearing) nor helpe in God: that is to ſay, we can lay no claime to the right of being in the number of Gods children, vnleſſe we be grafted into that body, of which hee is the head. The very ſcope of the text therefore ſhewes, that hee is ſpoken of in this place, as of the head and firſt borne. Why ſo? Becauſe the things heere mentioned, cannot be attributed to any other then himſelfe: but if this reaſon will not ſuffice, the Euangeliſts ſhall end the controuerſie for vsus. See Matth. 12.18, 19, 20, 21.
He calles Chriſt Gods ſeruant, In what ſenſe Chriſt is called Gods ſeruāt.by way of excellencie: for although this name belongs to all the faithfull, becauſe they are adopted for his children, on condition that they ſacrifice and conſecrate themſelues and their whole liues to his ſeruice and obedience: yea albeit the faithfull teachers, and all thoſe who hauehave any publike charge in the Church, be particularly called Gods ſeruants, yet there is a ſpeciall cauſe why this title agrees more properly vntounto Chriſt, then vntounto any of them. For he is called ſeruant, in reſpect that God the Father hath not onelyonly giuen him the charge of teaching, or to doe ſome other thing; but alſo in regard that hee hath called him to performe an excellent and peereleſſe worke, which is common to none but him. Furthermore, although this name be attributed to the perſon of Chriſt, yet it ought to be referred to his humane nature: for his Godhead being eternall, and that in reſpect thereof he hath euer obtained equall glory with his Father,Chriſt Gods ſeruant in reſpect of his humanitie. it was neceſſary he ſhould take our nature vponupon him, that he might ſubmit himſelfe to the obedience of a ſeruant. And therefore Saint Paul ſaith; that he being in the forme of God, thought it no robberie to be equall with him; and yet notwithſtanding emptied himſelfe, and tooke vponupon him the forme of a ſeruant, &c. Phil. 2.6. Chriſt then is a ſeruant, but voluntarily,Chriſt being Gods ſeruāt, no way impaires his dignitie. Diſpenſatiō. leſt wee ſhould imagin his dignity might be ſomewhat impaired therby. Which the ancient Doctors ſignified vnderunder this word Diſpenſation: whereby it came to paſſe, as they ſay, that Chriſt ſubiected himſelfe to all our infirmities. The affection by which he became ſubiect vntounto God,Chriſts ſubiection voluntarie. was voluntarie: in the meane while it was to the end he might become our ſeruant alſo: notwithſtanding this his ſo abiect a condition, hinders him nothing at all from inioying his ſoueraigne maieſtie; for which cauſe the Apoſtle ſaith, God hath giuen him a name aboue eueryevery name: Phil. 2.9.
He vſeth the particle demonſtratiue, Behold, to bring the Iewes as it were to the ſight of the thing done: for that which they ſaw in Babylon, was able to hauehave put them cleane out of heart. He wils them therefore to turne their eies from beholding things preſent, and to fix them onelyonly vponupon Chriſt. Some expound the verbe Tamach, which ſignifies To ſtay, paſſiuely; others, actiuely. If we take it in the paſſiue, the ſenſe will bee, that God ſo ſtaies himſelfe vponupon his Chriſt, that hee will giuegive him charge of all things, euen as masters doe to their trustie ſeruants. Now it is a ſigne of great truſt which the Father repoſeth in him, that hee giues him charge of all things, and commits into his hands his owne rule, authoritie, and power. Yet I reiect not the actiue ſignification; to wit, I will erect or ſet him vp; or, I will eſtabliſh him in his eſtate: for that which followes immediately after, I vvill put my ſpirit vponupon him, is but a repetition of the ſame thing. He ſaith in the firſt place then, I vvill ſtay vponupon him: then he ſhewes the maner of this ſtay, in ſaying, that he will gouerne him by his Spirit: and thus hee ſhewes that he will ſuſtaine and helpe Chriſt in all things, and will not ſuffer him to fall vnderunder any difficulties. Now it was needfull that Chriſt ſhould be indued with the holy Spirit from aboue,Why Chriſt was to bee indued with the holy Spirit. in regard hee was to take vponupon him that diuine office of being mediator betweene God and men: for according to his humane nature, he was vnable to beare the waight of ſo great a burthen.
Chriſt a ſeruant elect.Elect is here taken for excellent: as in other places young men which are in the flower of their youth, are called men of choice. Hee is called a ſeruant elect then, becauſe hee ſhall beare the meſſage of reconciliation, and all his actions ſhall bee diſpoſed of by the Lord. Yet, behold heere a teſtimonie of that louelove which God hath ſhewed vsus in his onelyonly Son; for in him the head, wee may ſee our election ſhine, by which wee are adopted to the hope of a better life. Seeing then that there is an heauenly power dwelling in the humane nature of Chriſt;Wee muſt looke vponupon Chriſt in both his natures. when we heare him ſpeake, let vsus not ſo much looke vponupon fleſh & blood, as lift vp our mindes higher, that ſo we may ſee his diuinitie ſhine in all his actions.
In vvhom my ſoule delights.] By this teſtimonie we may conceiue that Ieſus Chriſt is not onelyonly well pleaſing vntounto God his Father, but is alſo that his onelyonly beloued Sonne: ſo as there is no obtaining of any grace, but by the meanes of his interceſſion. In this ſenſe it is alleadged by the Euangeliſts, Mat. 3.17. Luke 9.35. Saint Paul alſo teacheth, that wee were reconciled with God through this his vvelbeloued one, for whoſe ſake God loues vsus: Epheſ. 1.6. According to which, our Prophet ſhewes that Chriſt ſhall not be adorned with the vertue and power of the holy Ghoſt for his owne particular onelyonly, but to ſhed it abroad alſo far and wide vponupon others.
By the word iudgement, hee vnderſtands a well ordered gouernment, and not the ſentence which the Iudge pronounceth vponupon the iudgement ſeat: for the verbe, To iudge, among the Hebrewes ſignifies to rule, gouerne, and direct things. He addes, that this iudgement ſhall extend thorowout all the earth, as well to the Gentiles as to the Iewes: which promiſe was then new and ſtrange: for God was onelyonly knowne in lurie, Pſal. 76.1. ſo as forraine nations were excluded from any hope of grace. We therefore that are Gentiles, ſtād in exceeding need of theſe ſo cleare and euident teſtimonies, that we may grow daily in the aſſurance of our vocation and calling: for without theſe promiſes, what aſſurance is left vsus? They nothing at all pertaine vntounto vsus. Chriſt was ſent then to bring the whole world vnderunder the rule and obedience of God his Father. Whence it appeares, that al things without him, are but a confuſed chaos. Before hee comes therefore,All things out of ord…r without Chriſt. it is impoſſible to ſee any right order or gouer…ment among men. Let vsus then learne in all things to ſubmit our neckes vntounto his ſweet yoke, if we deſire to be iuſtly and rightly gouerned.
Now we muſt iudge of this gouernment according to the nature of his kingdome that we liue in, which, as you know, is not of this world, but conſiſts in the inward man:Iohn 18.36. for it conſiſts in a good conſcience and integritie of life; approued not of men only, but of God chiefly and principally.Wherein Chriſts kingdome principally conſiſts. The ſumme then comes to this, that our whole life being peruerted ſince the time wee were altogether corrupted by the fall of Adam, Chriſt is now towards the end of the world come vvith an heauenly power of the ſpirit, The end of Chriſts comming in the fleſh.to change our hearts, and to reforme vsus into newneſſe of life.
Verſ. 2. Hee ſhall not cry, nor lift vp, nor cauſe his voice to be heard in the ſtreetes.
THe Prophet ſhewes after what manner Chriſt ſhall come; to wit, without ſuch pompe and preparations as earthly Kings hauehave. For when they come in, trumpets are ſounded on eueryevery ſide, & the Heralds make a great noiſe and crying; ſo as a man would thinke heauen and earth would goe together. But Iſaiah ſaith, that at Chriſts comming,Chriſts kingdome not carnall. none of this din ſhall be heard: not ſo much to manifeſt his modeſtie, as to teach vsus that wee ſhould looke for no outward pompe in him. Secondly, that by the beholding of his meekneſſe, by which he ſeekes to draw vsus to him, wee might run with all our might to meete him. Thirdly, that our faith might not languiſh, in reſpect of his baſe and abiect condition.
He ſhall not lift vp his voice.] That is to ſay, he ſhall make no ſtirres, but ſhall bee quiet and ſtill. And ſurely hee was ſo far off from popularitie,Mat. 9.30.31. that hee forbad the publiſhing of his owne miracles; to the end we might thereby know that his gouernment and authoritie differed much from that which Kings and page missing power of God, that ſo we may credit that which he hath ſpokē accordinglie: for Iſaiah ſpeakes not theſe things at randō, but thereby meant to diſpatch our minds of all ſcruples, becauſe nothing is impoſſible to God, who holds the vvhole vvorld vnderunder his ſubiection: but in the Chapters following we ſhall meete with the like phraſes of ſpeech. Some tranſlate the word El Mightie, others, God: but the matter is not great, becauſe the ſenſe comes all to one reckning: for he deſcribes his power and Maieſtie, and adornes him diuerſlie with ſuch titles, to teach vsus, that he can eaſily raiſe vp and reſtore that which was falne to the earth.
Verſ. 6. I the Lord hauehave called thee in righteouſnes, and will hold thine hand, and will keepe thee, and will giuegive thee for a couenant of the people, and for a light of the Gentiles.
HE repeates the name of God againe, in which we muſt ſupplie that which was ſaid in the former verſe touching Gods power. All almoſt doe thinke that he ſpeakes here of the end of Chriſtes calling, becauſe he was ſent of the Father to eſtabliſh righteouſnes among men, of which before they were deſtitute, whileſt he is abſent from them, and being giuen to all ſorts of vice and vnrighteouſnes, were detained priſoners vnderunder Satans tyranny. But becauſe the word Iuſtice, or righteouſnes, extends it ſelfe further, I leaue this ſubtletie: neither is it ſaid that Chriſt ſhould be called to righteouſnes, but this phraſe of ſpeech muſt be reſolued into the aduerb Iuſtly, or Holily. I rather thinke that Chriſt is called in righteouſnes, becauſe his calling is lawfull, and therefore ſhall be firme and ſtable: Things that are not done according to a good and lawfull order can not long laſt.for we know that things diſorderedly done can not long continue, vnleſſe any had rather expound it, that God in ordeining of Chriſt the reſtorer of the Church, ſeekes no other cauſe of it then in himſelfe, and in his owne righteouſnes: notwithſtanding it is certaine that this word notes out vntounto vsus ſtabilitie, and is as much to ſay as faithfullie.
By the holding of the hand, he meanes the Lords preſent help: as if he ſhould ſay, I vvill gouerne and vphold thee in the vocation vntounto vvhichwhich I hauehave called thee. In a word, as thy calling is iuſt, ſo alſo will I ſusteine and maintaine it, euen as if I led thee by the hand. And the verb vvill keepe, which is forthwith added, ſhewes ſufficientlie what the holding by the hand ſignifies, to wit, that Chriſt ſhall be ſo gouerned of his Father, that he will be his teacher and protector in ſuch wiſe that he will ſuccor and aſſiſt him in all things.
I vvill giuegive thee for a couenant.] Now he expreſſeth the cauſe why God promiſeth to be the protector of Chriſt. Moreouer, he diſtinguiſheth betweene the Iewes and the Gentiles; not that they differ ought in nature, or, as if the one were more excellent then the other (for all hauehave neede of Gods grace,All hauehave need of Gods grace. and Chriſt brings ſaluation indifferentlie to both) but in regard the Lord had attributed the firſt degree to the Iewes, therefore it was good reaſon they ſhould be diſtinguiſhed from others.The Iewes more excellent then the Gentiles, not by merit, but by Gods free grace. Before the partition wall then was broken downe they were the more excellent, not by way of merit, but by the free grace of God, becauſe the couenant thereof was firſt made with them.
But ſome may aske why Chriſt is named in the couenant, which was ratified long before: Obiect. for there were two thouſand yeres and more paſt from the time that God adopted Abraham: the originall of this ſeparation then was long before the comming of Ieſus Chriſt. I anſwere, Anſ. that the couenant made with Abraham and his poſteritie was founded on Chriſt: for thus runne the words of the couenant, In thy ſeed ſhal all the nations of the earth be bleſſed, Gen. 22.18. The couenant was confirmed then only in Abrahams ſeed, that is to ſay in Chriſt: at vvhoſe comming it vvas confirmed, and establiſhed by effect, though it vvas done before in regard of the promiſe. Therefore it is that Paul ſaith, All the promiſes of God are Yea, and Amen in Chriſt, 2. Cor. 1.20. who in another place is called the minister of circumciſion, to fulfill the promiſes made to the fathers, Rom. 15.8. And in another place he ſhewes yet more plainely that Chriſt is our peace, ſo as thoſe vvho vvere furtheſt off, are made neere by his blood, and that both are by this meanes reconciled to God, and made members one of another, Epheſ. 2.17. By theſe places it appeares that Chriſt was promiſed not to the Iewes only, but to the vvhole vvorld.
And here we hauehave againe another teſtimonie touching the vocation of the Gentiles, Another teſtimonie, touching the vocation of the Gentiles.ſeeing our Prophet expreſlie affirmes that he is giuen for a light to them. Now he mentions the light, becauſe the vnbeleeuers were plunged in moſt palpable and profound darknes, during the time that the Lord enlightened the Iewes only. What is our leſſon then? Surely we are worthy to beare the blame for euer if we remaine in darknes, and hauehave this light of life in the meane while ſhining before vsus. For the Lord calles all vntounto him, none excepted, and giues Chriſt vntounto all, that he may be our light. It remaines then that we only open our eyes, then will he alone chaſe away all darkenes, and will illuminate our minds by the word of truth.
Verſ. 7. That thou maiſt open the eyes of the blind, and bring out the priſoners from the priſon, and them that ſit in darknes out of the priſon houſe.
ISaiah recites heere more at large to what end Chriſt ſhall be ſent of the Father,Why Chriſt was ſent of his Father. that we may the better perceiue what fruit we ſhal reape by the ſame, and how neceſſarie his help is. Now he taxeth all men of blindnes, All are blind.to the end wee ſhould acknowledge it, if wee meane to be illuminate by Ieſus Chriſt. To be ſhort,What our condition is without Chriſt. he ſhewes vnderunder theſe borrowed ſpeeches what our condition is, till Chriſt appeares for our redemption: to wit, that wee are all miſerable, poore, and deſtitute of all good things; inuironed, and ouerwhelmed with infinite miſeries, till Chriſt hath ſet vsus free from them. But howſoeuer the words be here directed vntounto Chriſt, yet the intent of the Prophet is thereby to inſtruct the faithfull,The remedy of all our euils is in Chriſt, if we ſe…ke vntounto him for ſuccour. and to teach them that it is in Chriſt, and in none but him, vponupon whom they muſt depend, and to aſſure them that the remedie of all their euils is ready at hand, if ſo bee they ſeeke vntounto him for ſuccour. For the Prophet ſets not Chriſt to ſchoole heere, as if he ſtood in neede either of inſtruction, or of a commandement: but hee ſpeakes to him for our ſakes, that wee might know wherefore hee is ſent of the Father: as it is in the ſecōd Pſalme, I will preach the decree: aske of me, and I will giuegive thee the heathen for thy poſſeſſion.That which is here ſpokē to Chriſt, is rather to inſtruct vsus then him. For Chriſts dignitie and authoritie is there magnified, to aſſure vsus that the Father hath giuen him ſoueraigne dominion ouer all, that ſo we might hauehave good hope, and might boldly put our truſt and confidence in him.
Verſ. 8. I am the Lord, this is my name; and my glory will I not giuegive to another, neither my praiſe to grauen Images.
HEnce wee may gather how great the diſeaſe of incredulitie is,The greatnes of our incredulity noted. ſeeing the Lord vſeth ſo many repetitions to heale it, as if he could hardly ſatisfie himſelfe therewith: for we are by nature ſo inclined to diſtruſt,All of vsus too much inclined to diſtruſt. that it is vnpoſſible we ſhould beleeue any thing the Lord ſpeakes, vnleſſe he firſt of all mollifies the hardneſſe of our hearts. Beſides that, we fall euer and anon into the ſame euill by our owne heedleſneſſe, if we be not withheld by many perſwaſions. This is the cauſe then why he returnes to confirme that whereof he ſpake before, to wit, that his promiſes might not want their credit and authoritie.
The word Hu, is ſometimes a ſubſtantiue, and ſo it is a proper name of God: but I willingly expound it, This is my name: that is to ſay, this name, The Lord, is proper to me in ſuch vviſe, that they ſinne grieuouſly vvho attribute the ſame to any other. To be ſhort, by this manner of ſpeech he confirmes all whatſoeuer he hath ſpoken touching the office of Chriſt, and now addes (as you would ſay) a ſeale to the promiſe. As if he ſhould ſay; He that pronounceth theſe things, teſtifies that he is the onelyonly God, and that this name belongs to him, and to none other.
I vvill not giuegive.] That is to ſay, I will not ſuffer my glory to be diminiſhed; which muſt needes be, if I ſhould be found either a lier, or inconstant in my promiſes. Thus you ſee that hee will performe his promiſes, becauſe he will thereby prouide for the maintaining of his owne glory, leſt the ſame ſhould anie way be impeached. Truly this is a ſingular text;Gods glory ſhines principally in the performance of his promiſes. for it teacheth vsus that Gods glory ſhines eſpecially in the accompliſhment and fulfilling of his promiſes: whence we alſo gather a wonderfull confirmation of our faith; to wit, that the Lord will neuer faile nor be wanting in his promiſe; neither can any thing hinder or ſtay the courſe of that which he hath once determined. But becauſe Satan labours by all meanes to obſcure and darken this glory of God, and to giuegive it either to falſe gods, or to men, therefore he proteſts that he cannot indure to be taken for a falſifier of his promiſes.
The oppoſition which is between the onelyonly God, and idols, is to be referred to the circumſtance of the time: for if God had not deliuered his people, the infidels might hauehave boaſted, as if the true religion had been built vponupon a ſandie foundation. His meaning is therefore, that he will not ſuffer the wicked to make their triumphs ouer the Churches ruin. And wherefore is it, I pray you, that God hath hitherunto ſpared vsus, and hath to this day dealt ſo fauourably with vsus?The re…ſon why God ha…h ſpared vsus that profeſſe the true religion. Euen becauſe his Goſpell ſhould not bee expoſed to the horrible blaſphemies of the Papiſts. Hence let vsus gather a generall doctrine then, to wit, that the Lord will hauehave his glory whollie reſerued vntounto himſelfe; for he will maintaine and defend it eueryevery way to the vtmoſt: ſhewing that hee is exceeeding iealous of it, when he cannot abide that the leaſt iot thereof ſhould bee taken from him to bee giuen to creatures.
Verſ. 9. Behold, the former things are come to paſſe, and new things I doe declare: before they come forth, I tell you of them.
NOw he calles to mind the former prophecies, by the accompliſhment wereof, he ſhewes he ought to be beleeued for the time to come:Our experience of Gods former mercies ought to confirme vsus for the time to come. for our former knowledge and experience of Gods goodneſſe, is of great vſe to confirme vsus for heereafter. It is as much then as if he ſhould hauehave ſaid; I hauehave ſpoken often to your fathers, and you know that nothing hath failed of that which I hauehave promiſed, but all is come to paſſe: and yet when I tell you of things to come, you will not credit me. The experience you hauehave had touching things paſt, cannot moue you; neither can it prouoke you to forſake your infidelitie. This is the vſe then which we ſhould make in remembring Gods former benefits,Note. that our ſaluation being for a time hid vnderunder hope, wee may ſticke to his word and promiſe, and may be the better confirmed in it all the daies of our life.
By the pronoune Behold, hee euidently ſhews, that they knew by the effects that God neuer deceiued them that truſted in him, nor neuer ſpake any thing by his Prophets in vaine; for his truth was apparant to all, by infallible ſignes and tokens.
Before they come forth.] By this clauſe he ſeparates God from idols, becauſe it is he onelyonly which knowes and foretels things to come: but idols know nothing at all. Now although the gods of the Gentiles often times gaue them anſwers when they ſought vntounto them, yet we hauehave told you in the former Chapter,Chap. 41.22, 23. that ſuch anſwers were either falſe or ambiguous. For thoſe yt depended vponupon ſuch toies, hauehave for the moſt part bin groſly deceiued, as they were wel worthy: and if any ſucceſſe at the firſt hath enſued, yet they were thereby page missing as a vvombe vntounto them, that ſo they might conceiue hope of ſaluation, euen in the midſt of corruption. Albeit then that he was able to bring forth a new Church without paine or trauaile, yet to the end his grace might the better appeare in ſuch a birth, it is not without cauſe that he attributes the cry of a trauailing woman vntounto him. But for as much as this ſimilitude might diminiſh ſomewhat of Gods power and maieſtie, the Prophet ioines the other affection withall: for touching his louelove,God as touching his louelove, reſembles a mother: but as touching his power, a lion. hee reſembles a mother; but touching his force and power, he is like a lion.
Verſ. 15. I will make waſte mountaines and hilles, and dry vp all their hearbs: and I will make the floods Ilands, and I will dry vp the pooles.
THe Prophet meanes that all the munitions which animated the wicked to retaine theſe poore captiues, could not hinder the Lord from ſetting them at libertie. It was needfull this ſhould be added to the former. For when we ſee the wicked armed (in a manner) with inuincible power, wee then tremble, and hauehave much a doe to apprehend Gods power, ſo farre as to continue ſtedfaſt in our confidence. Iſaiah therefore inſiſts vponupon this point, ſignifying that neither men nor munitions can reſiſt the Lord, when he is minded to deliuer his choſen. In a word, hee ſhewes that the change ſhall bee ſuch, that thoſe who were the ſtrongeſt before, ſhall be broken to peeces, and ſhall gaine nothing by reſiſting of him. This I take to be the natiue ſenſe of theſe words; ſo that it is needleſſe to ſtand deſcanting ſubtilly vponupon them any longer, as ſome do, who expounding theſe things allegorically, thinke that mountaines and hilles ſignifie Cities; hearbs, the men which dwell in them. But why ſhould we follow ſuch ſophiſtries, ſeeing the Prophet onelyonly ſhewes that God is powerfull enough to fulfill his promiſes, and to deliuer his Church? becauſe hee can eaſilie ſurmount all ſtumbling blockes that ſhall be laid before him. This ſentence therefore anſwers to other prophecies which we hauehave ſeene heretofore, where Iſaiah teacheth, that Gods power is not tied to ſecond cauſes, when he is determined to preuent the enemies of their purpoſe; but goes thorow with his worke after a wonderful faſhion,Gods power not tied to ſecōd cauſes. and breakes downe all impediments which ſeemed to ſhut vp his paſſage.
Verſ. 16. And I will bring the blind by a way that they knew not, and leade them by paths that they hauehave not knowne: I will make darkneſſe light before them, and crooked things ſtraight. Theſe things will I doe vntounto them, and not forſake them.
HAuing ſhewed that the force of the enemie could not hinder God from deliuering his people, he goes on with that conſolation which hee touched in the 13. and 14. verſes. Now he calles them blind, Who they be that the Prophet calles blind.which know not what way to turne them, nor which way to runne, by reaſon things goe ſo croſſe and aukward with them. In a word, ſuch as ſee no iſſue, but bottomleſſe gulphes ready on all ſides to ſwallow them vp: for euen as the way ſeemes plaine and ſmooth whileſt things doe indifferently proſper; ſo in aduerſitie, (but eſpecially when all is darkened with ſorrow, when all hope is gone, and death it ſelfe preſſeth hard vponupon vsus) wee ſtand then like amazed creatures. The Prophet teacheth therefore, that when all things are deſperate, then, euen then is the time and houre in which wee ſhould moſt of all expect ſuccour and helpe from the Lord.The time in which wee ought chiefly to expect help from God. It is good for vsus ſometimes to be broght into ſtraits.
It is ſometimes alſo very requiſite that we bee brought into ſtraits, ſo as no euaſion be left vsus, that we be ſometimes put to our ſhifts, and preſſed on eueryevery ſide: yea, to be left ſtarke blind in regard of the ſight of any outward meanes. Why ſo? That we may learne to depend vponupon the onelyonly helpe of God, and to reſt our ſelues quietly in him. For as long as we can ſee any leaning ſtocke, or are able to catch hold of any ſtay, bee it neuer ſo little, vponupon that we ſet our whole hearts: and thus it comes to paſſe that wee are carried hither and thither, and vtterly neglect the remembrance of Gods wonted fauour.
Would we be aſſiſted and ſuccoured then in our aduerſities? Truly wee muſt content our ſelues to be blind then: that is to ſay, we muſt turne our eies from beholding things preſent, and keepe our reaſon ſhort, that we may onelyonly reſt vponupon Gods free promiſes. I grant this blindneſſe will not be very pleaſing to vsus, and that therein the imbecillitie of our iudgements may be therein eaſilie diſcerned; yet ought wee not therefore to flee it much, if we wiſelie conſider the fruit that redounds to vsus by it. For is it not better to be blind, and to bee led by Gods hand, then to ſee with both eies, and to plunge our ſelues into vnauoidable dangers? He confirmes this, in promiſing to turne darkneſſe into light. Be it then that we perceiue not ſo much as one ſparkle of light in our afflictions, yet muſt wee not deſpaire of Gods helpe; but vſe it rather as a meanes to truſt more confidently in Gods promiſes then euer we did before: for God will eaſilie change our darkneſſe into light, hee will ſoone make crooked things ſtreight, and leade vsus in the way, that we may boldly walke therein without ſtumbling. But in the meane while, let vsus know, that theſe things are onelyonly promiſed to the faithfull that put themſelues into Gods cuſtodie, and are contented to be gouerned by him: in a word, to ſuch as being acquainted with their owne dimneſſe of ſight, doe willingly content themſelues to follow ſuch a leader, waiting in the darkneſſe of their affliction, for the light of his countenance; for to ſuch onelyonly hee reacheth forth his hand. Let vsus cleaue faſt therefore to his promiſes, and not imitate the wiſe men of this world, who will walke by their own light whether he will or not; or will wander in vnlawfull deliberations.
Verſ. 17. They ſhall be turned back: they ſhall be greatly aſhamed that truſt in grauen Images, and ſay to the molten Images, Yee are our Gods.
BY this we euidentlie ſee to whom the former doctrine belonged: for now he diſtinguiſheth Gods ſeruants from Idolaters. As if he ſhould ſay, The Lord wil leade his people, but in the meane while thoſe that truſt in grauen Images ſhall be aſhamed. As if he ſhould ſay, the choice is here ſet before you, either by grace to be ſaued, or miſerablie to periſh. For all ſuch as put their confidence in Idols ſhall ſurely periſh: but thoſe that reſt vponupon Gods word and promiſe ſhall aſſuredly be ſaued. I grant they muſt ſuffer many and tedious afflictions, yet they ſhall not be aſhamed nor confounded: for God in the end will ſhew that this difference which he puts betweene them that truſt in him, and thoſe that truſt in Idols was not in vaine.
Moreouer, it is very certaine that by the two marks which he here expreſſeth,Two marks to diſcerne Idolaters by. all Idolaters are meant, who fix their hope in any thing but in God. For albeit they bow not before their Idols, yet in attributing vntounto them I know not what diuinitie, they take that glorie from the only true God which to him belongs: for the principall part of Gods ſeruice ſtands in faith and prayer, both which the Prophet expreſſeth in this place. But it may be demanded, Queſt. whether they were ſo blockiſh as to ſay to a block, Thou art my God. For the moſt ſuperſtitious hauehave confeſſed that God was in heauen; neither hauehave they bin ſo groſſe as to attribute a diuine nature directly to wood or ſtone: it ſeemes therefore that Iſaiah makes them more ſottiſh then they are. Anſ. I anſwere, that all Idolaters attribute that power to their Images which belongs to God;All Idolaters attribute that to Idols, which belongs to God. albeit they acknowledge him to be in heauen: for when they trot ſo faſt after their puppets and Idols, to whom they make and pay their vowes, doe we not euidentlie perceiue that they giuegive that to them which only appertaines to God? It is in vaine then that they labour to colour and cloake brutiſhnes, for they make gods of wood and ſtone, and in thus doing offer extreame violence to the Lord. The Prophet therefore hath not ouerſhot himſelfe, neither hath he framed a falſe accuſation againſt Idolaters, becauſe their owne vvords doe ſufficientlie teſtifie the ſame to their faces, when they call their Idols and Images, gods. Yea let it be granted that they be not heard to pronounce any ſuch words, yet their madnes may eaſily be diſcerned, in that they thinke God can neither heare, nor help them, vnleſſe they proſtrate themſelues before a ſenſeleſſe ſtock, and mumble vp a certaine ſtint of prayers before it. Now theſe things are thus vttered, to let all know, that none can be ſaued, but he which ſhall truſt in God only.
Verſ. 18. Heare, yee deafe: and yee blinde regard, that yee may ſee.
HE takes blinde and deafe here in a contrarie ſenſe to that in the ſixteenth verſe, where by this ſimilitude he noted out thoſe who were ſo deſtitute of counſell, and ouerwhelmed with the weight of afflictions, that it depriued them of all ſight. For by blind Blind.in this place he meanes ſuch as did ſhut their eies againſt the cleare light, and would take no knowledge of Gods works. By deafe, Deafe.thoſe that vvould not heare, but rather delighted to lie ſnorting in the filthines of their ignorance. He condemnes here therefore the blindnes of the Iewes, or rather of all men, as I take it.A generall blindnes and deafnes gone ouer all men. For although it be true that he reprocheth the Iewes to be blind euen in ſeeing; and deafe whileſt they heard: yet this alſo doth in part belong to the Gentiles, to whom he manifeſted himſelfe by the creatures, ingraued in their minds and conſciences the knowledge of himſelfe, and to whom alſo he had and ſhould make knowne his admirable works.
In that he calles for audience then, he giues them to vnderſtand, that the only cauſe which hinders them from comprehending Gods truth and power, is their owne deafnes, and blindnes, mixed with a malicious vnthankfulnes. For he is not wanting in giuing them ſufficient teſtimonies of his power, neither is he negligent in teaching them familiarly enough: but the fault is in themſelues, in that they applied not their hearts to inſtruction, nor to meditate in his word: no, nor yet to behold his wonderfull works, ſo as eueryevery one wittingly ſhut their eies: and therfore the Prophet ſhewes that all the fault reſted in themſelues if they ſaw not Gods power.
Verſ. 19. Who is blind but my ſeruant? or deafe as my meſſenger that I ſent? who is blinde as the perfect, and blinde as the Lords ſeruant?
ALl expoſitors almoſt doe expound this verſe, as if Iſaiah mentioned the outrages which the wicked are wont to belch out againſt the Prophets. For they caſt the ſeruants of the Lord in the teeth with the things which they hauehave reproued and condemned, which ſuch companions as they can not indure. As if they ſhould ſay, Who are they, I pray thee, whom thou accuſeſt of blindnes, The miſinterpretation of this place.and and who are they thou calleſt deafe? Take it hardly to thy ſelfe. We know none ſo blinde as thou art. They thinke then, that it is as much as if the Lord complained thus of the Iewes, I ſee very well that you eſteeme my Prophets for no better then blinde and deafe. But we ſhall by and by ſee that this interpretation ſutes nothing at all with the ſcope of the text: for the Prophet ſhewes afterwards why he calles them blind, to wit, becauſe they ſaw many things, but kept them not. Now this can not any way agree to the Prophets, let vsus therfore follow the pure and natiue ſenſe.
Iſaiah before condemned all men of blindnes, but the Iewes eſpeciallie, becauſe they inioyed thoſe meanes whereby they might hauehave a clearer ſight then any others:The right interpretation for they had not only that glimmering, which was cō mon to all nations, but had alſo the word ſounding in their eares, by which the Lord fully manifeſted himſelfe vntounto them. Though the whole world beſides then was blind, yet theſe ſhould hauehave had eies to ſee and know the Lord, in regard they had the doctrine, as a burning lampe to giuegive light vntounto them. Beſides, hee ſpeakes to theſe afterwards in the ſixtie Chapter, Riſe vp Ieruſalem, and bee bright, for the darknes ſhall couer the whole earth, but the Lord ſhall giuegive thee light. Becauſe the Iewes then were blind in ſo cleere light, therefore he taxeth them by this particular reprehenſion. As if hee ſhould ſay; I ſtriue but in vaine againſt thoſe which are far off from mee, neither doe I much maruell at their blindneſſe; but this is ſtrange, that ſuch a thing ſhould befall my ſeruants, who hauehave the cleere light ſhining before their eies. I am as one aſtoniſhed to ſee them deafe, who hauehave the word continually ſounding in their eares. The things I teach them are ſo plaine and euident, that the very blind and deafe may in a manner vnderſtand them: but alas! I ſpeake to them in vaine; for I thinke there is not a more brutiſh and ſottiſh people to bee found. To be ſhort, whereas they ſhould hauehave had the quickeſt ſenſe of hearing and ſeeing, they were the worſt of all.
Whom I ſent.] Iſaiah deſcends by degrees from all men in generall, to the Iewes in particular; then to the Prieſts, which were the lights of the world as it were: for it was their office to interpret the Law,The Prieſts. to walke before others in a good example of life, and to ſhew vntounto them the high way to heauen. Their lippes, ye know, were to preſerue knowledge, and at their mouth men were to ſeeke it: Mal. 2.7. The Prophet therefore complaines, that thoſe who ſhould bee lights and guides to others, were themſelues as blinde as the reſt.
Some refer the word ſeruant, to Iſaiah: others, to Chriſt; and thinke that both were condemned of blindneſſe. But this comes nothing neere the Prophets drift: for his meaning is, by way of compariſon to amplifie the former complaint made, touching the blindneſſe of the Iewes. Their fault was much greater then that of other nations: but the Prieſts were yet in the greateſt fault of all, who were their leaders and guides. Let vsus know then, that by how much the more wee come neere vntounto God, and the higher hee ſhall hauehave aduanced vsus in dignitie aboue others, the leſſe ſhall our excuſe be.
To the ſame purpoſe he calles them perfect; which indeede ſhould hauehave been ſo: for hee puts them in minde by this reproch, of that perfection from whence they were fallen by ſo vnworthy a reuolt, and thereby had ſhamefully prophaned that holy and glorious name of their God. For ſeeing he gaue them a perfect rule of righteouſneſſe to direct them both in life and doctrine, it ſhould hauehave been their parts not to hauehave ſwarued an haires bredth from it.
Verſ. 20. Seeing many things, but thou keepeſt them not: opening the eares, but he heareth not.
NOw himſelfe expounds what this blinding is, which he mentioned before; and he ſhewes it to be twofold. Thus we may perceiue well enough, that he ſpeaks only of the Iewes, who wilfully and maliciouſly had choked the heauenly light. The fault will bee double then when they ſhall appeare before Gods iudgement ſeat, if wee ſhut our eies before the cleere light, and ſtop our eares whileſt he vouchſafes to teach vsus by his word. I grant the prophane nations are iuſtly left without excuſe: but the Iewes, and others, to whom the Lord ſo many waies manifeſted himſelfe, ſhall bee worthy of a double condemnation, in that they would neither ſee nor heare God. Let vsus feare this iudgement then,What vſe we are to make of the former doctrin. who hauehave ſo many worthy lights and examples ſhining before our eies; for there is a blinding eſpied at this day in many, and as great an hardening as was among the Iewes; but the one ſhall bee no more excuſed then the other.
Verſ. 12. The Lord is willing for his righteouſneſſe ſake, that he may magnifie the Law, and exalt it.
THat he might amplifie the offence of the Iewes, hee now ſhewes that it was not Gods fault that they were depriued of good daies. Hee ſaid before, that the miſeries and calamities which they indured, were the puniſhments of their wilfull & obſtinate blindneſſe. Now, to fill vp the meaſure of their iniquitie, he addes that by their obſtinacie they had reiected all reliefe. This place is diuerſly expounded. Some reade;This verſe diuerſly expounded. See more in the ſequell. The Lord would hauehave it ſo: others, He is gracious. But I hauehave tranſlated, The Lord is vvilling: that is to ſay, is inclined to deliuer his people, to magnifie his law, and to exalt his iustice. And thus God yeeldes the reaſon why he is ready to ſuccour the vnworthy; to wit, becauſe he is willing that his glory may be aduanced in their ſaluation, that his iustice by this meanes may alſo appeare, and that his law might floriſh in her perfect ſtrength. Now in that the Iewes were in ſuch a diſtreſſed eſtate, it was becauſe they wittingly loued darkneſſe rather then light, and to heape ſorrowes vponupon their owne heads, rather then to obey God: for had not this come betweene, it was his onelyonly deſire to hauehave inriched them, and to hauehave aduanced them.
Some expound it thus; The Lord is as willing to magnifie his law, and to ſhew his iuſtice in chaſtiſing the Iewes, as hee was to threaten them by it: and thus they refer the word righteouſneſſe, to the puniſhments and plagues wherewith this people were viſited of God. Others tranſlate, For my righteouſneſſe ſake: and ſo refer it to Chriſt; but they deceiue themſelues in the word Tſidko, for doubtleſſe the Prophet ſpeakes of righteouſneſſe, minding to ſhew that the Lord was willing to exalt the truth of his promiſes, and the ſignes of his righteouſneſſe in the conſeruation of the Iewes: if they had not ſhewed themſelues vnworthy of ſo great a benefit by their owne vnthankfulneſſe: others thinke that the Lord is heere excuſed, in regard it ſeemed hee ſuffered his truth to faile, when his choſen people were expoſed to ſo manie calamities; and that the Prophet meant to preuent this ſlander, by telling them that they were not thus ſcattered & made a pray, becauſe the Lord tooke any delight therein, but becauſe he reſpected his iustice aboue all things.The ſenſe according to Maſter Caluins iudgement. But for my part, I expound it ſimply in this ſenſe, that the Lord to exalt his Law, vvas readie to doe his people good, that his glory and iuſtice might ſhine therein: but that the people depriued themſelues of ſuch a bleſſing, and thus made their caſe deſperate by their owne obstinacie.
The cauſe why the Lord adornes his Church with ſo many fauors.From hence alſo wee may gather, for what cauſe the Lord adornes his Church with ſo many of his fauours; euen that hee might magnifie his law, and bring men to the ſeruice of his Maieſtie, that ſo his truth might ſhine more and more.
When the Prophet ſaith that the Lord is vvilling; it is euident that he findes no cauſe out of himſelfe: but yet he expreſſeth it further, in adding for his righteouſneſſe ſake: for he excludes all that men bring of their owne; neither can hee be moued to doe good, but becauſe he is iuſt. Adde alſo, that no dignitie or worthineſſe is to be found in any man: but there was a ſpeciall reaſon of this, in reſpect of the Iewes, whom hee had vouchſafed to adopt among the reſt.
Verſ. 22. But this people is robbed and ſpoiled, and ſhall be all ſnared in dungeons, and they ſhall be hid in priſon houſes, they ſhall be for a pray, and none ſhall deliuer: a ſpoile, and none ſhall ſay, Reſtore.
NOw Iſaiah ſhewes, that the people are miſerable, and appointed to deſtruction by their owne folly, becauſe they reiected God, who otherwiſe was readie to hauehave ſuccoured them, but they, like deſperate perſons reiected all remedies, and ſought their owne ouerthrow. He ſo excuſeth the Lord then that he vehemently reproues the people, who vnkindly did caſt off the Lord, and turned his grace into wantonnes. And yet, as I hauehave ſaid alreadie, this is not ſaid ſo much to iuſtifie God, as bitterlie to complaine of this nation, who had ſworne to procure their owne ruine, ſeeing they wilfully threw themſelues into ſundrie calamities. If we ſee the Church ſcattered and deformed at this day, let vsus blame our ſinnes,The cauſe of the Churches deformitie. for we thereby would not ſuffer the Lord any longer to continue his louing kindnes towards vsus.
Some tranſlate the coniunction copulatiue Vau, Wherefore, which I hauehave rather tranſlated But, for it is oppoſed to the willingnes wherewith the Lord was inclined to defend his people, if themſelues had not hindred the ſame. I hauehave turned the verb To bind into the futuretence: for the Prophet ſpeakes of the people which ſhould be led captiue. As touching the word Bakurim, I thinke they are here two dictions, ſignifying in the caues; for if they ſhould be taken for yong men, it will not agree with the ſcope of the text.
They ſhall be ſpoiled.] Thoſe who interpret this of all men generallie, of whom Chriſt only is the Sauiour, come nothing neere the Prophets meaning: for he ſimple affirmes that the people ſhall periſh, without hope of deliuerance, becauſe they reiected Gods grace. Hence let vsus, gather what ſhall vndoubtedlie befall vsus, if we forthwith receiue not Gods merciemercy whileſt it is offered:What it is to reiect grace being offred. truly we ſhall deſerue to be deſtituted of all ſuccour, and to periſh miſerablie, being made a ſpoile and a pray.
Verſ. 23. Who among you ſhall hearken to this, and take heed, and heare, for afterwards.
ISaiah goes on with the ſame argument, for he ſaith, that the Iewes are and ſhall be ſo beſotted, that they ſhall ſee nothing, though they be admoniſhed. In the next place he ſpeakes directly to them, and taxeth their dulnes, that could neither conceiue nor know any thing touching Gods iudgements, which yet were ſo manifeſt, whereas in all likelihood they ought to hauehave been beſt inſtructed and taught of all others.
For afterwards.] That is to ſay,To heare for afterwards. who being at the laſt tamed by afflictions, ſhall come againe to bethinke themſelues, though very late. We ſee then how this admiration vvho among you! aggrauates their crime and obſtinacie, when he ſaith, they ſhould be euer vnteachable. In the meane while let vsus learne what vſe to make of Gods threatnings and chaſtiſements:The vſe we ought to make of Gods reprehenſions and corrections. for the Lord neither reproues nor corrects vsus for our ſinnes as if he delighted in taking vengeance, or required any recompence, but that wee ſhould ſtand vponupon our gard for the time to come.
Verſ. 24. Who gaue Iaakob for a ſpoile, and Iſraell to the robbers? did not the Lord, becauſe wee hauehave ſinned againſt him? for they would not walke in his ways, neither be obedient to his law.
SEe wherefore Iſaiah complaines, that the Iewes tooke nothing to heart; for when they ſuffred, they thought it came to paſſe by chance, and that they wanted the power to make reſiſtance, which their fathers had before them, through the want whereof they were ouercome by their enemies. In a word, they looked ſo much to outward cauſes, that they neglected to thinke vponupon the Prophets threatnings; neither regarded they Gods iudgements. He is faine therefore to ſummon them before Gods heauenly throne, to proue vntounto them, that he was the author of their miſeries: for it was vnpoſſible to perſwade them that their corrections proceeded from God, who puniſhed them for their offences. And may not we ſay the like of the people of this age? EueryEvery one is content in generall termes to confeſſe that God is the author of all things: but come to particulars, men are aſhamed to acknowledge that this & that croſſe proceedes from his hand. Why ſo? Becauſe their mindes are diſtracted with many thoughts, and being foreſtalled with this opinion of fortune, they turne their mindes rather to this or that, then to the Lord. Iſaiah ſhewes then that the ſinnes of the people are the cauſe of ſuch a ruin, and that the Lord is iuſt in bringing the ſame vponupon them: according alſo as Moſes had teſtified; How ſhould a thouſand hauehave fled at the ſight of one, if their ſtrong God had not ſold them, and if the Lord had not ſhut them vp? Deut. 32.30.
Wee wonder to ſee things fall out euerie day contrary to our expectation;We wonder why God afflicts vsus, but we neuer wonder at our ſinnes which are the cauſe of them. and in the meane while, neuer conſider the fault to bee in our ſelues. We muſt therefore be brought vntounto the conſideration heereof by force of armes, as it were: it is needfull therefore that this doctrine ſhould bee oft preſſed vponupon vsus.
Now to the end they might not charge God with crueltie, the Prophet addes, that it came iustly to paſſe: for he ſnatched not vp the rod raſhly, but that neceſſitie conſtraines him there unto;God takes no pleaſure in our afflictions. neither takes he pleaſure in our afflictions.
Wee are to obſerue two diſtinct things here then. Firſt, that no aduerſitie happens but by Gods prouidence, leſt wee ſhould imagin that things fall out by chance, or by ſome outward cauſe. Secondly, that no euill comes vponupon vsus vniustly, becauſe we hauehave firſt prouoked God to chaſtiſe vsus for our ſinnes committed againſt him. It is in vaine for men to accuſe God then of any hard meaſure; for wee muſt acknowledge his iuſt iudgements in the chaſtiſement which are worthily befallen vsus.
When he ſaith, they vvould not vvalke in his vvaies, hee further amplifies the fault of the Iewes, but he changeth the perſon; for in the former member hee put himſelfe in amongſt the reſt, becauſe hee was one of the ſame bodie, and therefore confeſſed his faults. Not that hee reſembled the common people in anie leaud behauiour; or that he approued of their wickedneſſes, but it was vnpoſſible in ſo great an heape of vices, that he ſhould be vtterly vntainted with ſome infection and contagion thereof, with the reſt of the parts of the body.The re…ſon why the Prophet firſt mat heth himſelfe with the multitud… and yet afterward exempts himſelfe. Therefore in as much as there was great difference betweene him and others, he changeth the perſon, and ads that they would not, thereby ſhewing, that ſo ſoule a rebellion diſpleaſed him: ſo as hee could neither winke at it, nor conſent vntounto it. For he ſpeaks not here of pettie offences, but of a contempt and renouncing of God; in regard that they brake out into pride, after they had ſhaken off his yoke. This is the cauſe why Iſaiah in the ſecond place puts himſelfe out of the number.
The vſe of this doctrine belongs to vsus.Now if theſe things fell out iuſtly vponupon the Iewes, let vsus know that the like hangs ouer our heads, and will bee inflicted vponupon the whole world, if being admoniſhed, we repent not: for we ſee how gratiouſly the Lord calles vsus to him, how many waies hee manifeſts his good will towards vsus, and with what louelove he proteſts hee is ready to be appeaſed, though he be iuſtly offended. But if after ſo many fauourable ſummons,If Gods patience be abuſed, we ſhall be ſure to ſmart for it. and daily experiences of his patience, we ſtill refuſe to giuegive eare, it is moſt certaine that wee ſhall feele by wofull experience, that the miſerie which befell theſe, is common to all rebels.
Verſ. 25. Therefore hee hath powred vponupon him his fierce wrath, and the ſtrength of the battell: and ſet it on fire round about, and hee knew not; and it burned him vp,*Or, but he put it not vponupon his heart. yet hee conſidered not.
BEcauſe Gods chaſtiſements which had begun to ſeize vponupon them, and were afterward to be finiſhed in their captiuitie, were very grieuous, therefore the Prophet ſets forth the vehemencie of them by theſe ſimilitudes. For he ſaith, that the Lord will powre out his vvrath: as if ſome thunder-clap ſhould fall vponupon their heads with great violence; or as if the vvaters ſhould ouerflow, and make great breaches thorowout a whole Country; as the waters guſhed forth haſtily in the deluge, after the windowes of heauen were broken, and that the bottels thereof were ſet open: Gen. 6.11. In the next place he vſeth an other figure, ſaying, that God will gather together his forces to fight vvith this people, and to aſſaile them to the vtmoſt. If any vnderſtand this of the enemies which the Lord raiſed vp againſt the Iewes, I gainſay him not: for it is certaine that they came forth by Gods iuſt iudgement. For what was Nebuchadnezzer but Gods rod? Yet I rather thinke it ſhould bee taken by way of ſimilitude; to wit, that God entred by violence as an enemie armed, and powred out his fierce vvrath vponupon them.
Now he hath diuers means to fight againſt vsus;God hath diuers means to correct. for hee corrects his people ſometimes by plague, ſometimes by the ſword, ſometimes by famin: and therefore I thinke that in this ſimilitude hee comprehends all ſorts of afflictions wherewith the Lord ſmites his people. And if wee thinke them now and then too ſharpe,We muſt ſet the vglie ſhape of our ſins againſt the bitter taſte of our afflictions. let vsus conſider the vglineſſe of our ſinnes, and we ſhall perceiue that they be not exceſſiue, neither that he is too ſeuere and rigorous in puniſhing vsus.
And he knew it not.] He cries out againe againſt this groſſe ſottiſhnes wherewith ye Iews were ſo poſſeſſed, that they could no way feele their miſery; neither could they ſo much as lift vp their eies to heauen, to acknowledge Gods hand which ſmote them.
But he put it not vponupon his heart.] This phraſe of ſpeech ſignifies to conſider of a thing ſeriouſly and diligently; for if we thought vponupon it, and had it vvell grauen in our hearts that God is the Iudge, and that hee iuſtlie chaſtiſeth vsus, wee ſhould forthwith repent. The world at this day is preſſed vnderunder manie calamities; there is almoſt no corner thereof exempt from his wrath:Gods iudgements aboūd in eueryevery place, but no man layes …hē to heart. yet who knowes it, or puts it vponupon his heart? Doe not all band themſelues furiouſlie againſt him with an vntamed rebellion: it is no maruell then if he lay on loade, and powre out his wrath on eueryevery ſide vponupon the mad world, which deſperately oppoſeth it ſelfe againſt him.