A commentary vpon the prophecie of Isaiah. By Mr. Iohn Caluin. Whereunto are added foure tables ... Translated out of French into English: by C.C.

THE XXX. CHAPTER.

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

THE Prophet heere de∣noūceth a woe against the Iewes, who being impatient in suffring the assaults wherwith the Assyrians and o∣ther enemies pressed them, did straightway runne downe into E∣gypt to require help of them. But this repre∣hension may seeme somewhat too sharp, if we shall only consider how lawfull it is for the di∣stressed and weake to aske help euen of the wicked; especiallie when they are vniustlie vexed: for it is naturall to all men to seeke protection and defence in time of danger. But if we looke vnto the first cause of this, we shall find that the fault which the Iewes com∣mitted in this behalfe, was not small, nor yet [ 1] to be endured. For first of all it is not a light sinne, but rather a wicked rebellion for a man so to be the gouerner of himselfe, that he despiseth and contemneth to be vnder the yoke of Gods gouernment. Now the Lord had straightlie forbidden them to haue any familiaritie, or to make any leagues with the Egyptians, of which there were two prin∣cipall causes.

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

The other cause was speciall and peculiar [ 2] to this people onlie: for the Lord hauing de∣liuered them out of Egypt, meant that they

should euer retaine the remembrance of so great a benefit, and for that end gaue them in charge to haue no familiaritie with the Egyptians, fearing lest if they should fall into league with them, the memorie of so famous a deliuerance might easilie slip from them: by meanes whereof also, they might bee in danger to lose that freedome, in continuing to be thankfull for the same, which thankful∣nesse was inioyned them by God. Was it not an vnworthy thing then to entertain friend∣ship with so prophane a nation, and that to the dishonour of the Almightie? But especi∣ally seeing it was his will that his people should acknowledge him alone sufficient to preserue them in safetie, they should haue re∣lied vpon this his promise, & freely haue dis∣claimed all other helpes. You see then that it was a very horrible sin thus to defraud God of the honour which to him belonged, and to labour after acquaintance from all parts with all prophane nations; for had they sa∣tisfied themselues with Gods onely protecti∣on, they needed not to haue bin so readie to run downe imto Egypt.

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

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

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

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

Now hee repeates one and the same thing by three phrases of speech: first, that they co∣uered [ 1] their counsels from God: secondly, that they [ 2] asked not counsell at his mouth: and thirdly, that [ 3] they would not be gouerned by his Spirit. For those that are caried away with a conceit of their owne wit, doe willingly giue themselues to cunning deuices, whereby they may couer their infidelitie and rebellion: and for as much as it was not their meaning to obey Gods word, therefore they neuer craued the direction of his Spirit. Thence comes that sorrowfull and wofull euent: for it cannot be auoided, but those counsels and determina∣tions which the Lord gouernes not, must come to a miserable and fatall end. What wisdome is there but that which proceedes out of his mouth? Let vs seeke vnto it then; that is to say, let vs aske counsell of his word: so shall wee also haue the direction and go∣uernement of his Spirit, from whence pro∣ceedes all wisdome and counsell.

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

If any obiect, [Obiect.] that all things are not com∣prehended in the holy Scriptures; neither doth it in euerie small circumstance resolue our doubts: I answere, [Ans.] all things whatsoeuer that concerne the well ordering of our life, is fully conteined therein. Let vs then once conclude in our selues, that the word of God shall haue the rule ouer our thoughts and actions, and that we seeke to square them ac∣cording vnto that; then may we be sure that God will neuer suffer vs to hang long in sus∣pence, but will giue vs a way and passage out of all difficulties and incombrances. And yet it may be wee shall wait long for the accom∣plishment of this worke; but in the end it is

certaine the Lord will deliuer and draw vs out of them all, if we be willing and readie to obey him. Be it therefore that we are care∣full in laboring & seeking after such meanes as may serue Gods prouidence: yet must we alwaies nourish this meditation in our brest, to wit, that we begin nothing, till we be assu∣red that the thing is well-pleasing and ac∣ceptable in his sight.

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

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

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

But we are here to obserue one thing more speciall as touching the Iewes, who by the help of the Egyptians would put the Assyri∣ans to flight, and yet themselues had called the Assyrians to help them against the Israe∣lites and Syrians. Asshur pressed the Iewes very sore, and doubtlesse it was a iust punish∣ment of God vpon them for their increduli∣tie, who sought for help of men rather then of God. And this we see hath been the pra∣ctise of many others also, who haue not stuck to seeke help euen from the Turke. Well, the Iewes were so farre off from repenting them∣selues of their sinne, or acknowledging God to be iust in the punishment thereof: that they added sinne to sinne, as if the committing of one offence had made amends for the committing of another. These are the causes then why our Prophet deales so roughlie with them: for those that goe on so in their wickednes, and do violētlie rush against God himselfe, and will not suffer themselues to be brought into the right way, neither by admo∣nitions nor corrections, are worthie to be punished with the greater seueritie & rigor.

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

VVE haue told you before why the Pro∣phet blames this descent, or going downe. But because so grosse a rebellion did much amplifie their sinne, he once againe repeates it, that they did this without consulting with his mouth, nay expresly against his inhibition. He also brings them to the fountaine of this e∣uill, when he tels them that they did it to strengthen themselues, because they relied vpon the strength of the Egyptians. From hence then sprung that peruerse desire of theirs to make a league with them, in which they suffi∣cientlie shewed that they made slight ac∣count of Gods power, not much caring whe∣ther they trusted in him or not; and thus made their impietie manifest to all the world. [Obiect.]

But some might obiect, that men are Gods seruants, [Ans.] and that euery man may lawfullie vse their help when he needs the same. I an∣swere, mans help must be vsed, yet so, that in the meane while we rest and depend vpon the alone help of God. But there was a spe∣ciall cause to blame the Iewes, in regard they knew well that God had forbidden them to seeke for any help of the Egyptians: and therfore in this their fact they tooke so much from God, as they attributed to Pharaoh and his host. It is not without cause therfore that our Prophet doth here make a flat opposition betweene Pharoah and God: for the creatures are set as opposite against him in battell, ei∣ther when they exalt themselues against him, or when men abuse them, and trust in them, or desire them more then is permitted vnto them.

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

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

This must be alwaies the lot of the wicked, for howsoeuer for a time they seeme to be whollie at their ease, and that all things fall

out according to their desire; yet in the end the same things shall turne to their ruine. This is the iust reward of their presumption, when they dare to passe the bounds of Gods word: for things attained by vnlawful means, shall neuer bring profit to the possessors. He speakes of the strength of Pharaoh, by way of yeelding or granting: as if hee should say; You verily thinke Pharaohs strength is your safetie: but be better aduised, for it shall bring you nothing but shame and dishonour. The shadow of Egypt vnder which you hope to shrowd your selues, shall cause you to be cast downe with confusion of face. These two words of confusion and ignominie, are to be ta∣ken both in one sense; but the latter is ad∣ded by way of amplification, because it car∣ries greater weight with it then the for∣mer.

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

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

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

HE confirmes the former sentence: for it was a wonderfull hard matter to per∣swade the obstinate sort amongst the Iewes, that all things which they tooke in hand without the expresse warrant of Gods word, should turne to their ouerthrow. Now to the end they might be the more seuerely puni∣shed, God suffered them sometimes to pros∣per in their wicked courses; that so, being more and more seduced, they might in the end breaks their owne neckes: for it came to passe by his iust iudgement, that Satan drew them on by little and little with his sweete baites, till hee had caught them fast in his nets. But in the end it was euident that they were not onely depriued of that succour which they expected, but were also sharp∣lie corrected for their presumption and infi∣delitie.

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

Vers. 6. The burthen of the beasts of the South in a land of trouble and an∣guish, from whence shall come the young and old Lion, the Viper, and fierie flying Serpent against them that shall beare their riches vpon the shoulders of the Coltes, and their treasures vpon the boun∣ches of the Camels, to a people that can∣not profit.

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

Furthermore, the Prophet shewes that Egypt (vpon which this people thought to

build their perfect happinesse) should proue a land of trouble and affliction, euen to the ve∣rie beasts. The way was long and tedious, yet they spared no cost to satisfie their inordi∣nate lusts: yea they were so violently ouer∣swayed and caried away therewith, that no distance of place, nor length of way could possibly coole or abate the same.

Now Isaiah threatens them with a speciall iudgement, (besides the former incumbran∣ces) which should catch hold vpon them; to wit, that wild and cruell beasts, that is, the young and old Lion, should meete them. Which was no new nor extraordinary accident vnto them that trauelled betweene Iudea and Egypt. Therefore hee heere notes out some thing more rare and dangerous; to wit, that besides the sore trauaile, discommodities, and charges which they should be at, God in his iustice would meete them with such misfor∣tunes, that in the end they should miserably perish. This doctrine ought to be applied vn∣to vs, who are too much wedded to the verie same vice: for as soone as any shew of danger ariseth, wee by and by hasten to vnlawfull shifts, imagining that they shall doe vs good, albeit we know they be condemned of God. Is it not great reason then, that if wee will needes partake with this people in their sin, that wee also should share with them in their punishment, vnlesse we preuent the same by repressing our stubburnnesse and vnbeliefe by Gods word? We ought also to obserue and take heede of this folly, which caries vs away in such wise, that we care for no cost, nor re∣fuse any paines whatsoeuer, to satisfie and accomplish our ouer great fond and furious lust. Whilest we were captiues vnder the Pa∣pacie, we had too wofull experience hereof, trotting hither and thither, and made long and wearisome pilgrimages to diuers Saints, when as yet the most tedious iournies were easie and light vnto vs: but now when wee should yeeld obedience vnto God, and beare the light yoke of Christ, wee can indure no paines at all.

Vers. 7. For the Egyptians are va∣nitie, and they shall helpe in vaine. There∣fore haue I cried vnto her: their strength is to sit still.

THis verse containes in it the exposition of the former sentence; for he denoun∣ceth and repeates but the same thing as it were; to wit, that the Egyptians shall stand the Iewes in no stead, albeit they weary their bodies, and empty their purses neuer so much in seeking helpe at their hands. As if hee should say; Egypts strength shall be vnprofi∣table vnto you, notwithstanding they should do their vttermost, and imploy all their pow∣er to that end. Thus the Iewes should be vt∣terly frustrated of their hopes, and to their great griefe should find themselues much de∣ceiued. The letter Vau, here signifies For, or, Surely, as I haue translated it.

In the next place he shewes that the Iewes haue nothing to say for themselues, in that they were thus giddy headed to runne into Egypt, and that they were vtterly vnworthy of pardon, in regard they would not repent, but wilfully and wittingly posted downe thi∣ther, albeit they had been admonished to tarrie at home. For I refer this crying vnto Ie∣rusalem, to the persō of God: wherein he com∣plaines that he did but lose his labour, in see∣king to reclaime them by so many and plaine admonitions: therewithall shewing, that it was not without good cause that he had fore∣warned them to sit still; for he therein sought to preuent the afflictions and calamities which otherwise he foresaw would surely fall vpon them. But whence, I pray you, sprang this vnquietnesse? Truely from this, that Ie∣rusalem would not beleeue the word of the Lord. In a word, he shewes that meere rebel∣lion of heart pricked them forward to trot into Egypt. Why so? Because they might haue liued in safetie, if they would haue tari∣ed at home.

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

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

HAuing conuinced the Iewes of manifest incredulitie, now he would haue it sig∣ned and sealed as it were vpon perpetuall re∣cord for a witnesse vnto all posteritie, to the end those which should succeed might know both how obstinate & rebellious this people were; as also how iustlie God inflicted his pu∣nishments vpon them. We haue told you be∣fore that the Prophets were wont to gather their Sermons into certaine chiefe heads, and afterwards to fasten them vpon the gates of the Temple: which being read and viewed of all at leisure, the Ministers tooke them thence and laid them vp safely in Chests in the Temple: and thus the booke of the Pro∣phets were conserued, and afterward gathe∣red orderlie into volumes. But when among the rest there was some rare and excellent prophesie and worthie of memorie; then the Lord commanded that it should be written in greater letters, the better to draw the peo∣ple to y^e reading of it, that they might mark it the more diligentlie. The Lord now com∣mands

the Prophet to doe the like, thereby shewing that this was no ordinarie matter, but the whole to be carefullie written, and very attentiuely read. Yea, that it should not only be read, but also so ingrauen as it were in mens memories, that it might neuer be ra∣ced out.

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

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

That which is recorded elsewhere, to wit, the sinne of Iudah is written with the penne of a diamond, and grauen vpon the table of their hearts, shall be fulfilled in them. Nei∣ther ought they once to imagin that they shall escape, albeit they contemne the pro∣phesies by stopping their eares at the publi∣shing of them: for their wickednes shall be manifest to the view of men and Angels. Fur∣thermore, in regard they did neuer willinglie repent themselues, nor were ashamed of their sinnes, the Lord commands a spectacle of their infamie to be erected, and set vp before the eies of all: for as they were wont to en∣graue victories, or some notable things in tables of brasse, so would God haue their shame noted in publike tables, which the Iewes notwithstanding labored to hide and couer by their cauils. For this was an extra∣ordinarie matter as I said erewhile, that the Prophet was charged to defame his owne nation by so solemne an edict, for which cause it is added, that it should be for the last day, that so they might be had in detestation for euer; or, because that when the great Iudge shall appeere and sit in Iudgement, and that all bookes shall be opened, then the sinnes of the wicked shall be truly discouered: for then the things which before lay hid and buried as it were in obscure darkenes, shall be disco∣uered and brought to light.

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

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

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

Isaiah also aggrauates their offence for re∣iecting the medicine that should haue cured their maladies, which medicine was offred them in his (wholesome) doctrine. For this cause he calles them rebellious, vntamed, or wild; as also liers, or disloyall, in regard that whosoeuer will not submit himselfe to Gods word, doth openly turne his back vpon him, no lesse then if God plaid the tyrant in ex∣acting

some vnreasonable thing at his hand: and therewithall doth also shew, that hee is bewitched with the illusions of the diuell, and giuen vp to the vanity of his own heart, so as he hates all integritie.

Vers. 10. Which say vnto the Seers, See not; and vnto the Prophets, Pro∣phecy not vnto vs right things: but speake flattering things vnto vs; prophecie er∣rors.

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

[ 1] Now it vsually falles out that after this bitternes against the word, in the next place they fall to hate the Prophets that haue bin [ 2] the Ministers of it: and not onely that, but to lay snares, and to vex them with persecuti∣ons, banishments, and oft times with death it selfe. By meanes whereof, they thinke vtterly to roote out & race from off the earth, both the doctrine, and Doctors also that teach it. For men had rather heare dreames and fa∣bles, then to bee faithfullie taught.

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

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

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

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

THe summe is; that when the Prophets are despised, God himselfe is there withall de∣spised and reiected, so as he hath no more au∣dience. This the wicked cunningly dissem∣ble,

because they are ashamed to confesse so great a wickednesse against themselues: but it goes neuer the better with them for all that. For God wil be heard by those to whom he hath giuen commandement to speake vn∣to vs, and to publish that doctrine which is contained in his word. Ought he then to be heard? Is any reuerēce due vnto him? Let vs shew it in imbracing his word, as it is contai∣ned in the writings of the Prophets and Euangelists. Which I wish should be well no∣ted, to vphold the credit of the word: for those that reiect it, doe as much as if they de∣nied God to haue any being.

Againe, the cause of such impietie is here touched, which doubles the fault; to wit, be∣cause God flatters vs not in our sinnes, but per∣formes the office of a good and expert Phy∣sitian. Men desire to be flattered, and cannot willingly indure that God should threaten them: thence proceedes this hatred and re∣iection of the word: thence comes that furi∣ous war which they raise vp against the Pro∣phets, whose threats and reprehensions they can by no meanes indure. For what cause should men haue to reuolt from God, and from vnder his rule and gouernment; were it not that they please themselues with the mists of errors, and hate the right way? The Prophet therefore fitly ioynes these two [ 1] thigs together: first, the contempt of hea∣uenlie [ 2] doctrine: secondly, the hatred of vp∣rightnesse.

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

HE addes the chastisement of this impiety; to wit, that they should not escape vnpu∣nished, because they refused to heare the Lord speaking vnto them: which contempt he expresseth the more fully by the verbe to Reiect, or, to disgorge. He calles it this word, vsing therein a word demonstratiue, in re∣gard that men willingly forge vnto them∣selues a word agreeable to the manner and course of their owne life: but they will giue God no audience when hee speakes. After∣wards hee opposeth Gods milde summoning of them, and an exhortation to a quies rest, a∣gainst their turbulent enterprises, saying; You trust in violence and stay thereupon. The word Oseq, signifies rapine and extortion, in things appertaining to mens substance: others tran∣slate, Riches ill gotten: others, Slander, or, misreporting: but they expresse not the Pro∣phets meaning sufficiently. For mine owne part I refer it not to Riches gotten by wic∣ked practises; but rather to the pride and re∣bellion, wherewith this people were puf∣fed vp.

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

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

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

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

WHen a wall falles downe, yet there re∣maines some remnants of the ruines thereof; and besides, the stones will serue for some good vses; yea, that which is fallen may be reedified. But our Prophet prophe∣cieth here, that those which shall behaue themselues thus rebelliously and proudly a∣gainst God, shall perish in such sort, that they shall neuer be healed; so that the remainder shall be vtterly vnprofitable. He therefore vseth a similitude taken from an earthen vessel, whose broken peeces can neither be made vp, nor ga∣thered together againe. Which threatnings

ought greatlie to moue vs to imbrace y^e word of God with all reuerēce, when we heare that so horrible punishments are prepared for those which despise the same: for the Pro∣phet shewes that they shall be whollie de∣stroyed and vtterlie confounded, and takes away all hope of their restauration. And good reason: For wee see how the contemners of God cease not dayly to set vp their Creasts, notwithstāding they haue had the foile three or foure times: Why so? Because nothing is more difficult then to pluck from out of their hearts that false confidence which was fast rooted therein.

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

HEre the Prophet shewes one speciall tou∣ching the contempt of God. For when hypocrites are generallie admonished, it tou∣cheth them little or nothing at all: the Pro∣phets therefore vnto their generall doctrines adde particular applications; touching in a speciall maner the conuersation or those with whom they had to doe, and so alwaies aimed at some certaine marke, or end. For his ad∣uersaries might thus cauill and say, Where∣fore doest thou accuse vs of so great an impi∣etie, as if we meant to reiect the word of the Lord?

This particular therefore is alledged to presse vpon their consciences, and to cut off all occasions of vaine cauillations. As if he should say, Did not the Lord tell you that in rest and silence should be your confidence? Why staid you not vpon this counsell of God? To what purpose haue you kept such fiskings to and fro? Thus the Prophet conuinced them with such forcible argumēts, that with∣out extreame impudencie they were vnable any way to excuse themselues: or if they did, yet he went away with the victorie, as they say.

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

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

Moreouer this sentence conteins two parts, to wit, a Commandement, and a promise: for he commands the people to sit still; in the second place he promiseth an assured deliue∣rance. [ 1] In regard the people gaue no credit [ 2] to this promise, they therefore obeyed not the commandemēt: for how should they obey him, in whom they beleeue not, or vpō whose promises they rest not themselues? We need not maruell then if they be depriued of peace and rest, which without faith can haue no place; neither can faith be without the pro∣mises: which being receiued, then, and not before, the troubled and perplexed minds come to be quieted. Infidelitie then only is it that begets this trouble, and therefore the Prophet hath iust cause to reproue it, shew∣ing, that it is the fountaine from whence all their miserie sprang.

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

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

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

But wee shall perceiue yet more cleerely what vice it is which Isaiah here taxeth the Iewes withall, by their presumptuous answer, No: to wit, that they obstinatlie refused to yeeld obedience to that counsell which God gaue them by his Prophets, and thought it

safer for them to prouide for their owne de∣fence by some other meanes. Thus in con∣temning God, they esteemed the false con∣ceit touching the meanes of their saluation, which they had forged in their owne heads, (before that which he had prescribed them.)

Let vs in any wise therefore turne away our eyes from beholding present things, and from relying vpon humane helpes, that so we may wholly depend vpon God; for then wee shew whether we trust in him or no indeede, when outward means faile vs. I grant it is ve∣rie lawfull for vs to vse the things of this life: but alas, wee are of such a crooked na∣ture, that in vsing of them, for the most part wee leaue and forsake God, and wholly abuse those his good gifts. Besides, we are to obserue how wofull their end is, who trust more in outward helpes then in God. For all things must needes goe backward, and fall out against their expectations: for example, wee see that whilest these Iewes imagined to saue themselues, they are constrained to flee away with shame and disgrace, and in the meane while did themselues no good at all. It may so fall out, I grant, that things may haue some outward shew of good successe in the begin∣ning; but it is onely to the end, that the change when it comes, might bee the more cumbersome and heauier to beare. Isaiah de∣nies not but Egypt might afford them some helpe: but withall he telles the Iewes, that God would finde meanes enough so to crosse and ouerthrow that helpe, that they should no way escape his hand. For though the whole world should doe their vtmost, yet shal they neuer be able to defeat God of that which he hath determined.

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

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

Wee haue therefore to note three things here. First, that we shal haue no more strength then that which is giuen vs of God. For if he [ 1] sustaine vs not by his almightie power, wee shall forthwith be out of heart. Secondly, it [ 2] comes to passe by Gods iust iudgement, that men should make vs afraid, when hee cannot obtaine so much of vs, as to write his feare in our hearts. For it is equall that mens words and threats should quaile vs, when we despise the voice and threats of the Lord. We may also note in the third place, that the Lord hath no neede of any great preparations to correct vs; for if he lift vp but his least finger against vs, we are forthwith vndone: he needs not an host of men to ouerthrow vs, bee wee [ 3] neuer so well fitted and furnished to with∣stand him. Moreouer, he tels them that their calamitie shall last vntill they be brought to nought: so as there shall onely remaine some small markes of Gods mercy, amidst so great a waste and destruction of the land.

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

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

THe Prophet now addes a consolation: for hitherunto hee hath so terrified them, that all the faithfull amongst them might haue been driuen to dispaire. His meaning is therefore, to comfort their hearts; that so ha∣uing tasted how pitifull and gracious the

Lord is: in the middes of these their calami∣ties they might notwithstāding possesse their soules in patience, and vphold their faith by the power of the promises. This waiting hee opposeth then to that ouer-great hast, against which hee cried in the beginning of the Chapter. For there hee reprooued the people for their posting downe into Egypt, and condemned therein their infidelitie: but now contrariwise to their reproach he tels them, that the Lord will not render like for like, albeit they haue much dishonored him; neither wil he hasten to punish them. Others expound, He commands you to wait; or, He will make you wait. But as I thinke the sense which I haue giuen agrees best.

Now that we may the better cleare this sentence, we must lay this foundation, to wit, that God alwaies keeps a measure in his cor∣rections: the reason is, because he is inclined to mercie, which we gather from the word Iudgement: for the Prophets meaning there∣in is, that the Lord not only chastiseth, but also euermore vseth a moderation in his cha∣stisements, according to that in Ieremiah, Cor∣rect me ô Lord, not in thy wrath, but in iudg∣ment, lest I be consumed and brought to nought, Iere. 10.24. Also in another place, I will not vtterlie cut thee off, but will correct thee in iudgement, Iere. 30.11. Thus Iudgement is opposed to seueritie; the Lord so modera∣ting his blowes in smiting the faithfull, that he cuts not off from them all hope of their saluation, for of that he alwaies hath a most tender respect. And therfore as Abacuk saith, In the middes of his wrath he euermore re∣members mercie. He is not like one of vs then, to take the aduantage presentlie, and to flie vpō vs. Alas! so we should be brought to nought by and by. No, he attends vs with patience.

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

Where he saith, Blessed are all those that wait for him, this flowes from the former part of the sentence, wherein he called the Lord the God of Iudgement. When the Prophet speakes thus graciously of him, it is that he might perswade and exhort the Iewes to hope and patience, for the people were full of diffi∣dence, and were tossed to and fro with a mar∣uellous vnquietnes, and vexation of spirit: Why so? Their infidelitie pestered them so mise∣rablie, that they were not able with quiet minds to wait vpon God. Well, to remedie this vice, he exhorts them to wait, that is, to hope. Now hope is nothing else but the perseuerance of faith, when we peaceablie wait for the accom∣plishment of Gods promises. Where he saith, Those shall be blessed that wait for him, on the cōtrarie he signifies, that such as suffer them∣selues to be ouerswayed with impatiencie, and haue their refuge to wicked shifts, shall be accursed, and in the end shall perish: for without hope in God, there is neither salua∣tion nor happines.

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

HE confirmes the former sentence, to wit, that the people shall indeed be afflicted, but yet that in the end they shall returne vnto Zion. But this was a matter very incredible, especiallie after the ruin of Ierusalem and the whole land, for then it seemed that all the people were cōsumed: yet the Prophet giues them a promise that the Church shall conti∣nue safe. He begins at Mount Zion where the Temple was erected, and saith, that the Lord shall yet be there called vpon: then he addes, that it shall be also in Ierusalem: thereby vn∣derstanding the spreading and increasing of the Church; together with the restauration of such things as before were ruinated. In the meane while he aduertiseth them that Ierusalem shall be repeopled, because God had his dwelling there.

When he addes, thou shalt weepe no more, it is to shew that their lamentations should not last alwaies. The Church, that is, all the faith∣full, should be in great heauinesse whilest they remained in so miserable and in so wofull an estate; but Isaiah tels them y^t this their sorrow shall haue an end: and in this sense is it said in Psal. 126.9. that those which sow in teares shall reape in ioy. The Lord often suffers vs to be pressed with wonderfull anguishes, but in the end he will relieue vs, and giue vs mat∣ter of gladnes, to wit, when he turnes the cap∣tiuitie of Zion: for this is the true ioy of the faithfull. Moreouer, in as much as it is a thing very difficult to reioyce whilst the tokens of Gods iudgements present themselues to our view on euery side, the Prophet sets the cause of ioy before vs in his mercie: for we may as∣sure our selues that all ioy and reioycing shal returne and abound as soone as Gods anger shall be appeased towards vs, according as we haue before alledged that famous saying of the Prophet Abacuck, that in the middes of wrath the Lord remembers mercie: and ne∣uer so farre afflicts his Church, but he limits, moderates, and measures his blowes by iudgement.

Our Prophet likewise shewes by what meanes we may obtaine this grace, in saying, it shall be when God shall heare the voice of thy cry. For in these words hee incites and pro∣uokes

the faithful to praiers, and ardent sighes and groanes: for if wee aske pardon of God, and be not touched with repentance and re∣morse for our sinnes; whence indeed this cry ought to proceed, we are vtterly vnworthy to haue any mercy shewed vs. Would wee then haue the Church deliuered from death, and restored vnto a prosperous estate, no lesse thē if she were raised vp out of her graue? Oh let vs cry vnto the Lord that hee may heare the voice of our cries, sighes, and groanes. For a∣las! if wee be void of the affection of prai∣er, how can wee looke for any succour of him?

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

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

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

I expound the latter Ʋau, After that: as if hee should say; After you haue been thus af∣flicted, then the Lord will blesse you; for hee will change your mourning into ioy. Where∣as some take the word Raine, for Instructer, it agrees not with the text: for albeit the prin∣cipall fruit of our reconciliation with God, stands in the inioying of faithfull Teachers, yet because the common people had suffe∣red much want, Isaiah fitting his speech accor∣ding to their weaknes, giues thē therin a taste as it were of Gods fatherly goodnes in men∣tioning great plenty of all things.

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

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

THe fruitfulnesse of the land, whereof hee spake before, ought to bee esteemed a good blessing of Good. But behold here the chiefest cause of ioy and gladnesse; to wit, when God vouchsafes vnto vs the wholesome & sincere milke of the word (for our soules.) For there is no famin of bread that ought so much to affect vs with feare and perplexitie, as the famin of Gods blessed word. And in∣deed looke how much more precious the soule is then the body, so much the more ought we to feare that famin aboue all other famin: as also another Prophet telles vs: Amos 8.11. Our Prophet then promiseth vnto the Iewes a benefit, a••oue all benefits the grea∣test. What is that? They shall now bee fed with the word of God, which had been ex∣ceeding scarce amongst them before. The false Prophets I deny not will boast, that they also haue the word; yea with greater boldnesse many times then the faithfull Tea∣chers themselues. They forsooth will be ta∣ken and held for good guides, euen whilest they lead men into error, and at last, plunge them with themselues into euerlasting per∣dition. But the word which shewes vs the di∣rect way, comes of God alone. And yet if he did not therewithall promise to giue eares to heare it, the word of it selfe shoud little auaile vs: for so he should indeed speake but to deafe eares, neither should we perceiue ought but a confused sound.

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

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

Moreouer, the Prophet shewes, that those

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

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

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

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

HEnce it appeares, that this direction which God will giue vnto his Saints, shall not be in vaine: for hauing abandoned their false worship, they shall giue themselues to the true. And the Prophet plainly men∣tions their externall profession of pietie, when they shall make it appeare vnto all, that they haue renounced idols, and all idolatry. For seeing images are instruments of idolatrie and superstition; therefore those who are tru∣ly conuerted vnto God, must needs abhorre and detest them: yea, and as much as in them is, prophane and pollute them; as we read Iehu did, who prophaned the Altars of Baal, and made a sakes of his Temple: 2. King. 10.27. Fatihfull Princes and Magistrates ought to follow his example, and such as haue done the like, if they will giue any true testimonie of their sound conuersion. I grant repentance hath his seat in the heart, and hath God for a witnesse of it; but wee can discerne it no way but by the fruits. And here vnder one kind, Isaiah comprehends all. For in generall hee toucheth one note of true repentance; to wit, when men make it appeare, that they count all things cōtrary vnto Gods true wor∣ship abominable.

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

Also in calling them images of gold and sil∣uer; he therein shewes, that the faithfull cease not to abhor idolatry, what losse or disaduan∣tage so euer come vnto them thereby. For many are loth to abandon idolles, because they thinke thereby they shall lose gold, siluer, or some such like thing; and therefore had ra∣ther retaine them, then to sustaine the least incommoditie. Couetousnes so holds & ham∣pers them, that they thinke it safer wit∣tingly to offend God, and to defile them∣selus with such abominations, then to lose the paring of this or that trifle. But we ought ••o prefer Gods pure worship and seruice, before the most pretious things in the world. Let vs despise gold let vs cast pearles frō vs, & abhor whatsoeuer is deere vnto vs, rather thē to suf∣fer our selues to bee polluted with such vile trash. In a word, there is not y^e thing to be na∣med for price & excellencie, which we ought not to esteeme base & vile, when wee are to ouerturne the Kingdome of Satan, and to set vp the Kingdome of our Lord Iesus Christ, which consists in his pure worship. For thus shall wee indeed make it manifest to all the world, whether the loue of true religion hath takē any place in our hearts yea or no; name∣ly, when hauing indeed shewed our detesta∣tion against our owne peruerse ignorance, [ 1] we be also prouoked to put far away from vs [ 2] all pollutions and defilings.

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

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

AGaine he shewes by the effects, how de∣sirable a thing it is to be conuerted vnto God; seeing this is the fruit of true repen∣tance, that God will receiue into his fauour the repentant; and will so blesse them, that nothing shall be wanting: nay, rather they shall be satisfied to the full with all sorts of blessings. For as miseries and calamities pro∣ceed from the wrath of God, which we set on fire by our sinnes; so when he is at one againe with vs, all things fall out well, wee are in∣riched euery way; as wee may plainly see in

the Law. Deut. 28. Leuit. 26.

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

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

Let vs further note that nothing shall be wanting vnto vs, but we shal reape the fruite of our labors in most ample maner, if we con∣uert vnto God. Let vs also know that our sinnes make vs often suffer want, because we by our owne rebellion repell and beate back Gods blessing. Let vs no more then at∣tribute the cause of famin and the barrennes to any thing else but to our owne vnthank∣fulnes. For the multitudes of people can not be so great, but the earth will be able to nou∣rish and feed them: but we shut vp her womb by our misdemeanours, which without them would be opened to giue vs all fruits in a∣bundance, so as we should liue both peace∣ablie and happilie.

That which he addes of the Cattell, serues much to set forth the goodnes of God, for he sheds forth the same vpon the very brute beasts. How much more thinke we wi••l he do it vpon men, whom he hath created after his owne image? Now we neede not maruaile that beasts ordeined for the vse of man do in∣dure famin as well as their masters: and that on the contrarie they fare well when God is fauorable to men being reconciled vnto them, which the Prophet repeates and like∣wise confirmes in the words following, in promising that oxen and asses shall eate cleane prouender. For this sentence is taken out of the Law: and the Prophets vsuallie do so, that in the euill plight & death of Cattell, we might behold Gods wrath: and frō the sight there∣of might be stirred vp so much the more ear∣nestlie and speedilie to be at one with him, that our houses might be filled with his li∣beralitie.

Vers. 25. And vpon euery high moun∣taine and vpon euery high hill shall there be riuers and streames of waters in the day of the great slaughter, whē the towres shall fall.

WHen the Prophets describe the king∣dome of Christ they are wont to bor∣row similitudes from things appertaining to the life of man: for they could not otherwise expresse the true felicitie of Gods children vnlesse they had done it by setting the same before vs in the image of those things which are subiect to our senses, by which men are wont to measure out an happie and flori∣shing estate. The summe then is, that such as obey God, and submit themselues to Christ their King, are happie people. But we must not iudge of this happinesse by the abun∣dance of outward things, whereof the faith∣full many times haue little enough, and yet cease not to be happie notwithstanding. But these kinds of speech are allegoricall, by which the Prophet applies himselfe to our capacitie, that by the things which our sen∣ses can comprehend, wee might conceiue somewhat of those things which are beyond our comprehension, which being of such an excellent nature, our vnderstandings are too shallow to conceiue the least part of them.

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

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

All the expositors almost thinke the Pro∣phet speakes here of the discomfiture of that wicked King Senacherib, when he came to be∣siege Ierusalem: but when I weigh all things aduisedly, I had rather refer it to the destru∣ction of Babylon. For albeit there was a great slaughter whē Senacherib was with shame put

to flight: yet this people was not at that time deliuered. By this we are admonished, that we bee not heartlesse, though our enemies bee many in number, and haue greater strength, fortresses, and more garrisons then wee: for the Lord can easily destroy them, and yet cōserue his Church, although for the time he suffer them to triumph & to haue al things at their wish. Let neither their power nor rage daunt vs then: neither let our hearts faile vs, though we be but a small number: for neither their munitiōs nor fortresses, neither yet their furie nor pride shall bee able to saue them from falling into the hands of the Lord.

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

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

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

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

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

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

By the name of God, he meanes God him∣selfe: but he vseth this circumlocution, in re∣gard the Assyrians and the rest of the nati∣ons serued goddes of gold and siluer. For they mocked the Iews, as if they had wor∣shipped a God in name onely. Why so? Be∣cause they represented him not forth by some shape or image: as we read of a certaine pro∣phane Poet, who vsed to say of them in scorne, that they worshipped the clouds, and a diuinitie that was shut vp in heauen. See how infidels and prophane persons iudge of God according to their outward senses: but our Prophet brings the faithfull to this name of God. As if he should say; This God which hath manifested himselfe vnto you by his name; this God whom you neither touch nor see, shall come, and shall auenge the wrongs done vnto you.

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

come to the hope of this promised redemp∣tion.

Now to shew that Gods name is not wor∣shipped in vaine nor without fruit in Iudeah, the Prophet sets before them his fearefull power, which he will manifest for the ouer∣throw of the enemies of his Church. For [ 1] when he speakes to the faithfull, he sets him forth gentle, louing, patient, slow to anger, and pitifull, to put life as it were into them: [ 2] but to the vnbeleeuers he proposeth nothing but horrors and terrors. So that where the wicked tremble at the very naming of God, the faithfull being allured by the sense of his bountie & goodnes, do sweetlie repose them∣selues vnder the shadow of his wings, and are not oppressed with such feares. Hence we are taught alwaies to keepe our hearts in a reue∣rent awe of God, lest we finde him such a one to vs, as the Prophet here describes him to the wicked.

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

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

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

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

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

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

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

Now because the Iewes began their feast daies at the sun setting, and therefore began to celebrate them as soone as it was euening, he saith, that this song shall be as in the night. And he yet further expresseth the manner of their ioy; to wit, that they shall not leape nor skip after the custome of prophane persons;

but shall lift vp their hearts vnto God, resting in him alone, whom they shall acknowledge the sole author of all benefits.

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

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

HE confirmes that which he said before of the iudgement of God against the Assy∣rians, and describes it vnder a figure, as hee and the rest of the Prophets are wont to do. For whilest God seemes to hold his peace, and plagues not the wicked forthwith, either we thinke he sleepes, or that he wants suffici∣ent power: and thus wee are distracted with diuers and doubtfull thoughts. And albeit he shewes vs some one example of his iudge∣ment, yet by reason of this sottishnesse, or ra∣ther vnthankfulnesse, which naturally posses∣seth vs, we wittingly put a vaile betweene, by one deuice or other, to darken the glory of God. For either we attribute it vnto fortune, or to the policies and subtile inuentions of mans braine: so as we will neuer in good ear∣nest ascribe the same wholly vnto God, vn∣lesse he constraines vs vnto it by force. This is the cause why the Prophet contents not himselfe to haue once affirmed, that Gods vengeance should fall vpon the Assyrians, but also in this place is diligent to paint out the same in liuely colours, repeating the same thing with greater vehemencie.

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

[ 1] He begins with the voice of God, to the end we might know that he gouernes whatsoeuer is done in the earth. And therewithall he ex∣tolles the efficacie of his doctrine, in which the people were to rest, till it should bring [ 2] forth these effects in the appointed time. But for as much as the effect incontinently fol∣lowes this ordinance and voice of God, ther∣fore the Prophet addes, the lighting down of his arme. For these two things must alwaies bee ioyned together, it being vnlawfull once to imagin that God is like vnto men, who sud∣denly taking a thing in hand, in the end leaue it vnperfected. No, looke what he ordaines, that he executes: for his hand or arme is ne∣uer separated from the words of his mouth. On the contrary, hee neuer doth any thing rashly, but that which hee hath ordained be∣fore: so as all the crosses which hee sends, are so many documents to vs of his equall and iust dealing.

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

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

HE addes this for two causes: First, to shew why the Assyrian was to be broken. For [ 1] seeing hee behaued himselfe cruelly and sa∣uagely towards others, it was good reason he should receiue like for like. This we know is the vsuall course which God takes with ty∣rants, as our Prophet will tell vs, Chap. 33. Woe to thee that spoiledst, when thou wast not spoiled, &c. Secondly, the Assyrians pow∣er [ 2] seemed too great to be vanquished. But albeit he was euery way so well fortified, that he was not only able to defend himselfe, but also to annoy others; yet y^e Prophet tels him, Gods onely voice shall shake him in peeces. By this wee may learne, how vaine the confi∣dence of the wicked is, who haue nothing to trust vnto but their outward forces; altoge∣ther despising God, as if they were not liable to the strokes of his hand. But the Lord needs no better weapons then his voice to scat∣ter all their munitions; for hee will consume them with the very beck of his countenance. Neither are wee to doubt but the Prophet also meant by this meanes, to withdraw the

senses of the faithfull from looking to these helpes, lest they should stand to inquire how it might come to passe, but should onely con∣tent themselues with Gods promise, who is of power sufficient to execute his counsels as soone as he hath spoken the word.

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

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

When he mentions the tabrets, it is to shew, that the issue of the war shall not bee vncer∣tain, as it is when forces are of equall strēgth; but his meanig is, that the Lord shall haue the victory. Why so? Because he shall no soo∣ner vndertake the war, but hee brings that with him y^t shall do the deed. For tabrets, harps, and hands lifted vp, doe signifie the ioy which they make that haue gotten the conquest, whilest they cry, victorie, victorie.

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

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

Vers. 33. For Topheth is prepared of olde: it is euen prepared for the King: hee hath made it deepe and large: the burning thereof is fire and much wood; the breath of the Lord like a ri∣uer of brimstone doth kindle it.

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

For mine owne part, I am out of doubt that the Prophets meant to apply the name of this place, to those exquisite torments which the wicked indure; to the end the faithfull might shudder and shake at the onely hearing of it: as also that euery one might learne to haue idolatrie in the greater detesta∣tion. [ 1]

This very etymologie agrees to the word [ 2] Hell: for the valley of Hinnon was taken for hell it selfe, because of the execrable sacrile∣gies which were there committed. Now be∣cause we thinke the wicked shall escape scot-free, when we see them prosper and haue all things at their wish, the Prophet to take a∣way this conceit, saith, that before yesterday, that is to say, from the foundations of the earth, the Lord hath foreordeined what pu∣nishments hee will inflict vpon the vngodly. For howsoeuer this decree be hidden from vs for a time; yet it is stable and vnmoueable. Let vs not thē iudge of the estate of the wic∣ked by outward appearances, but let vs wait vpon our God, who will take them tardie

well enough in mischiefes which they plot, and that in his appointed houre. In y^e meane while let vs not be ouer-hastie to thinke God hath forgotten to be iust, for he concluded that which he meant to do, and that long ere we had abilitie to thinke of it: neither can we possiblie be so swift in wishing the speedie cutting off of the wicked, but the Lord hath preuented our thoughts and desires long be∣fore, because he hath concluded in himselfe from the beginning what paines and tormēts he will lay vpon them.

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

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

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

Notes

• Certaine reasons why the Prophet denounceth this woe a∣gainst the Iewes.
• Nature tea∣cheth vs to seeke reliefe in time of danger.
• The first reason.
• Exod. 13.17. Deut. 17.16.
• Exod. 23.32. & 34.15. Deut. 17.2. Two princi∣pall causes why God forbad the Israelites to haue any familiaritie with the Egyptians.
• We sooner imitate others vices, rather then their vertues.
• France cor∣rupted by hauing conuersation with other nations. Turks.
• The second reason.
• Exod. 13.3.8.14.
• Verse 2.
• Ezec. 16.26. Ier. 5.8.
• Deut. 17.16. Exod. 13.17.
• Chap. 1.4.
• Counsels that are not directed by God, must needes haue a fatall end. They that take counsell from Gods word, shall be sure to be directed by Gods Spirit.
• Prouerbe.
• Principle.
• If we will yeeld our selues to be ruled by Gods word, he will not suffer vs long to linger in our doub∣tings.
• Begin no∣thing till thou beest assured that thou takest in hand is pleasing to the Lord.
• Men for the most part thinke them∣selues vn∣done, vnlesse they liue by vnlawfull meanes.
• A third reason.
• 2. King. 16.7. 2. King. 17.4 2. King. 18.21.
• It is lawfull to vse the help of man, prouided that wee whollie de∣pend vpon God for a blessing. Deut. 17.16. Exod. 13.17.
• How God and the crea∣tures are said to fight one against another.
• Things attai¦ned by vn∣lawfull meanes, shall neuer bring profi•• to the possessors.
• Men may sometimes prosper in bad and euill courses, but it is to make their down∣fall the grea∣ter in the end.
• Men can doe vs no good further then it pleaseth God to blesse their indeuors for our good.
• A Principle.
• Men will take great paines to fulfill their owne lusts, but none at al in yeelding obedience to the Gospell.
• Or, Surely.
• The nature of infidelitie.
• See chap. 8.1.
• Isaiahs con∣stancie worthie to be obserued & followed.
• Wicked persons must be sharplie reprooued, though they storme neuer so much at it.
• Iere. 17.1.
• Note that the prophe∣sies were not only written for them of former times, but to in∣struct vs and our posteritie after vs.
• Or, For.
• He that re∣fuseth to submit him∣selfe vnder the censure of the word, taxeth God of tyrannie, is bewitched of Satan, and hates inte∣gritie.
• Would wee obey G••d? let vs shew it by our obedience to the doct••ine of the Pro∣phets and Apostles.
• Violence and wickednesse.
• A fiction of Poets.
• The prophets are wont to descend from generall do∣ctrines to particular applicatio••s.
• A Comman∣dement, and a promise.
• In these words, Shall ye be saued. No obediēce without faith. No peace without faith. No faith without a promise. Only faith quiets per∣plexed con∣sciences. Infidelitie the mother of vnneces∣sarie feares and distra∣ctions.
• This doctrine belongs to vs.
• A peaceable and quiet conscience will giue sufficient comfort in all distresses.
• Horrible presumption to oppose our no, to Gods yea.
• To trust in God whilest outward helps faile vs, manifests that we haue faith. A hard mat¦ter to vse this world as if we vsed it mot. All things must of necessitie succeed ill with them that trust more in the creature, then in the Creator. An heritage is hastily gooten at the beginning, but the end thereof shall not be blessed. Pro. 20.21.
• No strength but from the power of Gods holy Spirit.
• The differēce betweene the Law and the Prophets.
• It is iust with God to feare vs with the wordes of men, when we will not tremble at his voice.
• The first Simile.
• The second Simile.
• As a beacon.
• Let not the strong man glory in his strength•• Ier. 9.23.
• Stil the Lord in wrath remembers mercy. Hab. 3.2.
• Our God will not render like for like. Psal. 103.10.12.13.
• God keeps a measure in his correcti∣ons, because he is inclined to mercie.
• God not on∣ly chastiseth, but keeps a moderation in his cha∣stisements.
• Iudgement in this place opposed to seueritie.
• The Lord is patient to∣wards vs be∣cause he would haue none of vs to perish. 2. Pet. 2.9.
• Hope and patience.
• A definition of hope.
• If they be blessed that wait for God, those must needs be accursed that flee from him. Without hope, no happines nor saluation.
• We must dwell in Zion and in Ierusalem if we will haue our requests heard and granted.
• The retur∣ning of Ziōs captiuitie, the matter of our true ioy.
• Our ioy flowes from Gods shew∣ing of mer∣cie.
• Though God be most readie to shew mercie, yet will he be sought vnto. Ezek. 36 37.
• To demand pardon of God without sense of sin, is the next way to de∣priue vs of this mercy here pro∣mised.
• No looking for succour without the affection of prayer.
• Patience begets hope of a good issue.
• See Hos. 14 5
• Psal. 30.5.
• See Deus. 11.10.
• The famin of Gods word a famin of all famins.
• But the inioyi••g of it a benefit of all benefits. False Pro∣phets would be taken for the onely Doctors of the Church.
• True doctrin it selfe shall auaile vs nothing at all, vnlesse God giue vs eares to heare it.
• God not onely vouch∣safes to teach vs, but to watch and attend vs with a gra∣cious eye whither soeuer we goe.
• What is meant by the right hand and the left in this place.
• Images instruments of idola ry. Such as be truely con∣uerted vnto God, must of necessitie abhor and detest idols. Faithfull Princes oght to imi••ate Iehues ex∣ample, in polluting & prophaning idols and idolatrie.
• That cannot be esteemed holy, which is set vp to dishonour God withall.
• Gods pure worshippe must bee deerer to vs ••hen the most pretious thing the world can afford vs.
• Note.
• How wee manifest that the loue of the truth is truely setled in our hearts.
• Our sinnes the matter that sets Gods wrath on fire.
• 1. Tim. 4.8. Mat. 6.33.
• Our prospe∣rous succ••s∣ses in all things de∣pend whol∣lie vpon Gods bles∣sing.
• Nothing shall be wā∣ting to the conuerted.
• The earth would neuer be wanting to vs in brin∣g••ng forth her f••uits, but that we close vp her womb by our misbe∣hauiours.
• When God is angrie with men the poore dumb crea∣tures fare the worse: but being reconciled with man, they all fare the better by it. Deut. 28.11.
• The prophets in describing Christes kingdome are wont to borrow simi∣litudes from things per∣taining to our naturall life.
• Happie peo∣ple that sub∣mit thēselues to Christ their King. The faithfull cease not to be happie though they suffer want.
• Heauenlie things are of that superna∣turall excel∣lencie, that they can not now be com∣prehended of vs but vnder bor∣rowed spee∣ches.
• Happie men and women that liue vn∣der Christes kingdome.
• Note.
• Our sparing obedience prouokes God to be sparing in bestowing benefits vpon vs.
• Though the enemies of the Church be many and mighty, yet God, power will easilie ouer match them.
• A prophane Poet.
• The God whom wee neither feele nor see with outward senses, is suf∣ficient to auenge the wrongs done to his church.
• His face is burning.
• First simili∣tude, of a deepe Riuer.
• Second simi∣litude, of •• Fanne.
• The third, of a Bridle.
• The end why the Prophet vseth these similitudes.
• The wicked and the god∣ly corrected alike: but the one as drosse to be burnt vp, the other as pure gold to be preser∣ued for the Lords vse.
• Threatnings pronounced against the wicked in the holy Scriptures serue greatly for the com∣fort of the faithfull.
• If our ioy be not in the Lord, it is a vaine and profane ioy.
• The Iewes vsed to begin to celebrate their feasts the euening before.
• The mightie one of Israel.
• Gods voice, and the ligh∣ting downe of his arme, goe toge∣ther.
• The vse of the former similitudes.
• If the Lord goe into the field, hee will surely con∣quer.
• Or before yesterday.
• Or, his heap is fire.
• Let vs learne to make good vse of this doctrine.
• Saduces.
• Deepe.
• Large.
• Sophisters ridiculous in disputing about the qualitie of his fire.