ALthough the Hebrew word Chazon which the Prophet vseth be de­riued of seeing, and doth properly signifie vision: yet notwith­standing for the most part it imports asmuch as Reuelation. For as oft as the Scripture makes mention of spe­ciall visions which appeared to the Pro­phets, whereby the Lord meant the better to confirme them when hee would haue some excellent thing come to light, it v­seth the word Mareah, which properly sig­nifies vision. But to the end I heape not vp many testimonies, in the third chapter of the first booke of Samuel (where mention is made in generall of prophesies) the author of that booke saith,1. Sam. 3.1.15. that the word of the Lord was precious in those dayes, because there was no manifest vision (where he vseth the word Chazon) and a little after, the vision by which God manifesteth himselfe to Samuel, is expressed by the word Mareah. Also in the twelfth chapter of the booke of Numbers,Numb. 12.6 where Moses distinguisheth the two ordina­rie meanes of Reuelation, hee there with dreames conioyneth vision as the speciall. And yet by the ninth chapter of the same booke of Samuel, 1. Sam. 9 9. it appeares that the name of Seer was imposed in old time vpon the Prophets: but by way of excellencie; because God discouered his counsell familiarly vnto them.

Now as touching this present place, it is out of doubt that the certaintie of doctrine is deciphered out vnto vs by this very word; as if it had been said; There is nothing con­tained in this booke which was not manife­sted to Jsaiah by God himselfe. Wherefore the true sense of the word is to be obserued; for thereby wee learne, that the Prophets spake not of themselues, neither yet prefer­red their owne imaginations: but that they were enlightened by God, and had their eyes opened to see those things which otherwise of themselues they had not been able to haue comprehended. The doctrine of Jsaiah then, euen in the very inscription, is recom­mended vnto vs; to wit, because it containes nothing of mans inuention, but the reuelati­ons of God: to the end we might bee assured that whatsoeuer is contained in this booke, was reuealed vnto him by the holy Ghost.

Concerning Judah.] It were not amisse if it were translated Against Judah. For the par­ticle Al signifies both the one and the other; and the sense will be all one: for whatsoe­uer this booke contains, it doth properly ap­pertaine to Judah and Jerusalem. Oiection. But if any shall obiect that there are many things ming­led in this booke which concerne Aegypt, Tyrus, Babylon, with other cities and coun­tries: the answere Answere. is, that it was not necessa­rie to recite euery particular in the inscrip­tion; because it was sufficient that the prin­cipall summe should be set before vs, thereby shewing to whom the Prophet was chiefely sent, namely, to Iudah and Ierusalem. For whatsoeuer his prophesies containe beside, it is accidentally as they say: neither yet was it any digressing from the scope of his office to preach to others also what calamities ap­proached neere vpon them: for Amos, though he were specially sent to them of Israel, yet passed hee not the bounds of his vocation when he prophesied also against Iudah: Gal. 2.8. Act. 10.17. & 13.5 & 14.1. & 17.2.10. &. 18.4.19. yea we haue yet a more familiar example hereof in S. P [...]ter and S. Paul; Peter was appoynted ouer the Iewes, and Paul ouer the Gentiles, and yet Saint Peter passed not beyond the bounds of his office in preaching to the Gen­tiles, as when he went in to Cornelius: neither S. Paul, when he offered the preaching of the Gospell to the Iewes, to whom he resorted as soone as he entred into any citie. And thus was it lawfull for Isaiah to doe, in like man­ner. Nor whilest he endeuoured to discharge [Page 2] his dutie to the vttermost in teaching of the Iewes, and purposely bent all his studies that way: did he yet go beyond his calling when hee speakes (as it were by the way) of other nations?

He takes Iudah here for the whole nation, and Ierusalem for the chiefe seate of the king­dome: for hee separates not the citie from the kingdome; but names it by way of excel­lencie, as being the mother citie. Euen as if a Prophet at this day should be sent to speake vnto the whole kingdome of France, should name the citie of Paris, as the chiefe of the kingdome. And it was needefull that this should be done; 1 first, to the end the Ci­tizens of Ierusalem should not exempt them­selues, as though they were guiltlesse: or ra­ther, as being dispenced withall, from being vnder any checke, in respect of the greatnes of their dignitie. 2 Secondly, that by meanes hereof they might be preuented from sen­ding the Prophet backe to the Commons, and countrie people. But they are deceiued, who would haue Ierusalem to bee named a part, because it was situated in the tribe of Ben [...]min, seeing the one halfe thereof, which was subiect to the successors of Dauid, is com­prehended vnder this name of Iudah.

ISaiah hath here imitated Moses: for so it is the custome of all the Prophets to doe; neither is it to be doubted but he alludes to that excellent song of Moses, Deut. 32.1. in the very entrance whereof he cals heauen and earth to witnesse against the people. I graunt that it is a terrible protestation: for it is as much as if both of them should turne themselues to the dumbe elements voyde of sense, because men had no eares to heare, but were become vtterly benummed in all their senses. Isaiah then speakes here as of a rare and prodigious thing, which were e­uen enough to smite the very elements with astonishment (though otherwise senselesse in themselues.) For what could be more hor­rible then to see the Israelites reiect the Lord, from whom they had receiued so many benefits? Those who by heauen, vnderstand the Angels, and by earth, men, doe too much lessen the force of these words: and doe also take away that wherein the chiefest weight of the Prophets vehemencie lieth. Now all the expositors almost doe finish the clause, For the Lord hath spoken, here: As if the Pro­phet meant to say, Seeing God hath opened his sacred mouth, it stands all men in hand attentiuely to receiue his word. And thus the sentence in appearance indeed is more full: but the circumstance of the place re­quires another knitting together of the words; namely, t [...]t this word hearken bee referred, not generally to what purpose one will; but solely and onely to the next com­plaint. And so, the sense is thus; Heare the complaint which God commenceth against you: I haue nourished, &c. For he recounts such a monstrous thing, as he is almost cast into a swound at the sight of it: so as he is faine to call in all the insensible creatures (contrarie to all order) to be witnesses thereof. I had rather then take these things in their proper signification, because they doe better set forth the Prophets meaning.

And to the end that no man should won­der why he speakes thus to things without sense or reason, experience it selfe not ob­scurely teacheth vs that the voyce of God is heard euen of the dumbe creatures: yea, and the very order of nature is nothing else but an obedience, which is yeelded vnto him thorowout all the partes of the world, to the end his soueraigne authoritie might shine in all places. For the elements, the heauens and the earth, doe their duties, and yeeld o­bedience to the commaundement which is prescribed them, and that at the least becke which God maketh to them: The earth brin­geth foorth her fruits; The Sunne, the Moone and the Starres doe finish their cour­ses; The Sea passeth not beyong the limits which God hath appointed vnto it; The heauens also doe turne about to their cer­taine spaces: Finally, in all things wee may obserue a wonderfull distinction, although all these creatures be destitute of reason and vnderstanding. But man, who is indued there­with, in whose eares and heart the voyce of the Lord so often sounds, as if he were whol­ly senselesse, mooueth not, neither boweth he his necke to submit himselfe to the obe­dience of his God. The dumbe and insensi­ble creatures then shall beare witnes against such obstinate and rebellious persons, to the end they may one day feele that this ob­testation was not vsed in vaine.

I haue nourished.] Word for word it is, I haue made them great. But because he speaketh of children, wee cannot turne it better then that, I haue nourished, or brought vp. For the Latines, in stead of nourishing; say, to bring vp children. Yet hee by and by addes other benefits wherewithall hee had wonderfullie inriched them: as if he should say, I haue not onely performed the office of a good father in nourishing, and sustaining you in this life: but I haue also taken paines to exalt you to honour and dignitie. For there was no kind of fauour or mercie which the Lord withheld from thē, euen as if he meant wholly to emp­tie himselfe. As hereafter in the fifth chap­ter he reprocheth them saying, What could I haue done any more to my vineyard that I haue not done vnto it? Why? the Lord might very well haue said as much to all nations, seeing hee nourished, and bestowed many blessings vpon them: but the Israelites were his speciall chosen people, whom he had a­dopted before the rest of the world to him­selfe, and intreated them as his most deere children, embracing and cherishing them with a speciall care, euen as in his very bo­some. In a word, he adorned and beautified them with all manner of good things.

Now to applie this to our time; let vs con­sider [Page 3] whether our condition bee not like, or rather much better than that of the Iewes in auncient times. The adoption of God obliged them to the puritie of his seruice: our bond or obligation is double: namely, because he hath not onely redeemed vs by the blood of Christ, but because he who hath once vouch­safed to deliuer vs, doth still call vs also to himselfe by the preaching of the Gospell, and therein prefers vs farre before all those whom he hath yet left blinded in their igno­rance. If we acknowledge not these things, of how much greater punishment shall we be worthie? for by how much the more the grace of God hath been abundantly powred forth vpon vs, of so much the more ingrati­tude shall we be conuinced before him.

But th [...]y [...]aue r [...]belled] S. I [...]ome translates it, They haue despised me. But it appeares sufficiently by other places, that the Hebrew word Pash [...]ng, expresseth yet somewhat more; namely, that they reuolted. G [...]d testifies then that he could not hold them vnder his obedience; no not by all the benefits hee could bestow vpon them. But that they tur­ned away more and more, & estranged them­selues, no otherwise then the sonne, who by leauing his fathers house, shewes that hee is become altogether incorrigible. It is a mon­strous thing for children not to be obedient to their fathers; especially to such a one as neuer ceaseth to doe them good, bestowes his whole care as it were vpon them. Licur­gus would not make any law against the vn­thankfull (because it was a thing against na­ture not to acknowledge a benefit receiued. A child then that is vn [...]hankfull to his father is a double monster, yea rather a threefold monster against a liberall father, who ceaseth not to doe him good. For albeit the Prophet cals them child [...]en, it is not giuen them heere as a title of honor, but the more to aggrauate this their reuolt, and to make it the more o­dious.

THis comparison doth further exemplifie the crime of their reuolt. For the Lord might well haue compared his people to the Heathen, and Infidels: but he toucheth them neerer, in comparing them to brute beasts, and in shewing that they are yet more foolish then they. For albeit these beasts be voyd of reason & vnderstanding, yet are they teach­able, at the least wise in this respect, that they acknowledge those who feedes them. Seeing then that the Lord had not only fed this peo­ple as in a staule or Crib, but had fed them largely and abundantly, no otherwise then the father doth his children whom he ten­dreth; and had not onely pampered their bellies, but did alwaies replenish them with spirituall foode: had he not good cause, think you, to esteeme them worthie rather to bee sent to schoole to learne of Oxen and Asses then of men; especially when hee saw they were become so beastly? he sends his people then to these brute beasts to learne their du­ties of them. And no meruaile; for it often fals out that the vnreasonable creatures do better follow the order of nature, and doe in their kind shew more humanitie then men them­s [...]lues. And not to alleadge many examples, this [...]ne which Isaiah here propounds shall s [...]ffice: namely, that these beasts being alto­gether senselesse and blockish, doe yet not­withst [...]nding obey their masters and those who haue the gouernment of them. And if in other things we shall consider wherein the beasts doe surpasse men, how many particu­lars shall wee find out? 1 What is the cause that scarsely any beast will offer violence to one of his owne kind? and that he should therein, as you would say, acknowledge his owne like­nes. 2 What is the cause also that all sorts of beasts doe take such paines to nourish their little ones, seeing it often falleth out that women forgetting nature, and all woman­hood, doe reiect and forsake their children? 3 And do we not obserue how beasts wil keepe such a mediocritie that they will eate and drinke no more then that which sufficeth them for life, and to vphold their strength; whilst men in the meane space doe stuffe and gorge themselues, or which is worse, do ouer­throw themselues with surfetting? 4 Lastly, the be [...]sts do in nothing passe beyond y^e bounds of nature, which are ordained for them.

But the Papists (whose custome it is to ouer­throw the natiue sense of the Scriptures and by their dreames do corrupt all the mysteries of God) haue here found out a notable fable: for they make men beleeue that the Oxen and the Asses did worship our Lord Iesus Christ lying in the cratch after he was borne: wherein they shew themselues to bee excel­lent asses. And yet would to God they them­selues would but follow the poore Asse which they haue forged! namely, that they were Asses worshipping the Lord Iesus Christ, and not rather wincing and kicking against his Maiestie with their heeles. For the Prophet speakes not here of a miracle, but of the or­der of nature: dec [...]aring that whosoeuer they be that doe ouerthrow the order thereof by a bad conuersation, are become monsters. We neede not forge new miracles then to giue authoritie to Iesus Christ: for so, by mingling the false with the true, this incon­uenience would follow vpon it, y^t none would beleeue either the one or the other. Neither neede we doubt, if there had been any such miracle, but the Euangelists would haue put it in writing.

The name Israel which here he opposeth a­gainst these beasts, hath a very great emphasis in it. We know what honour it was to the posteritie of J [...]ob to beare this name, which God himselfe had imposed vpon this holy Pat [...]iark,Gen 32.28. because he ouercame the Angel in wrastling. Which name was so much the more dishonoured, by how much the more these bastard and degenerate children durst not­withstanding make their bragges of that ti­tle. And first 1 there is a close reproch in it; [Page 4] not onely because they vsurped the name of this holy personage (whose vertues they imitated nothing at all) but also because they were vnthankfull vnto God from whom they had receiued all manner of benefits. L [...]stly, we must supplie an ouerthwart com­parison: for the greater their dignitie was, in that they had been exalted farre aboue all oth [...]r people, so much the more (to reproch them vnder this honorable title) are they se­parate from other nations. The Greeke In­terpreters haue added this word me; but I had rather repeate that which the Prophet hath said, to wit, that Israel hath not knowne his possesser or owner; that is to say, God: nor his [...]r [...]h; that is, his Church, wherein hee was nourished, and to which hee ought to bee ga­thered. Especially seeing these poore beasts doe acknowledge their master that feedes them; and doe voluntarily returne to the place where they were wont to find pasture.

AH.] Although he had reproued their fault sharpely enough, yet notwithstanding the more to amplifie it, he yet further addes this exclamatiō: by which he shewes his dete­station against so horrible and foule an in­gratitude. Some thinke this particle Ah, is put here in signe of lamenting. Saint Ierome hath interpreted it, Woe: but me thinks it should more fitly agree to an exclamation, a­rising partly from astonishment, and partly from sorrow. For wee are wont to burst into outcries, when so vnwotthie a thing is com­mitted, that words cannot expresse it; or ra­ther when words answerable to the greatnes of the griefe failes vs. In stead of sinfull na­tion as we haue translated it, the Greeks haue turned sinfull woman, the vulgar translation also bearing the same. But the Hebrew word signifies those who are giuen ouer to wicked­nes, and it is not to be doubted, but the Pro­phet here accuseth them of their desperate malice.

A people laden] &c. We must note the force of the similitude; for hee not onely meanes that they were plunged in their iniquities, as in a deepe mirie pit; but also reprocheth them that they sinned not so much of igno­rance or infirmitie (as the weak often do) but that they followed on and continued in their rebellion of set purpose. As if he should haue said, They are giuen vp to all iniustice, and haue wholly sold ouer themselues to com­mit euill. Where he addes, Seede of the wic­ked; it is as much, as mischieuous seede. Some expounding it more wittily, say, that they declared themselues vnworthie to hold any place among the children ef Abraham: be­cause they were become bastards, and dege­nerate. As in other places they are called a seede of Canaan; yea they are reproched with the name of vncircumcised; euen as though they had bin begottten of prophane or a strange people. But it is an vsuall manner of speech among y^e Hebrews; which the Greekes also obserued in their speech, when they say, sonnes of the good, for good children.

Corrupt children.] It is word for word, cor­rupting: and therefore the expositors sup­plie, Themselues, or, their waies. But me thinks bastard, or degenerate agrees better. For his meaning is that they are so depraued, that they resemble their fathers nothing at all. Moreouer, hee adornes his nation here with foure titles, which are not very seemely: And Such indeed as were farre remote from the good conceit which they had of them­selues. But thus must hypocrites bee dealt withall, to awaken them: and the more they sooth vp themselues in casting off the feare of God, so much the more must they bee thun­dred against. For a milder and a more gen­tle doctrine would not haue preuailed with such a kind of people any thing at all: nei­ther would a slight manner of reprofe haue mooued them. The false perswasion therefore of their righteousnes and wisedome was to be plucked away from them; for therewith they masked and disguised themselues, and often made their bragges thereof in vaine.

For they haue forsaken the Lord.] Now hee addes the reason why hee hath so sharpely and bitterly reprooued them: namely, lest they should complaine as they were wont to doe; that they were too seuerely dealt with­all. First then he vpbraids them with that, which is the fountaine of all euils: to wit, they had forsoken the Lord. For euen as it is the chiefe perfection of righteousnesse to cleaue vnto God, as Moses teacheth; What doth the Lord thy God require of thee but that thou cleaue vnto him?Deut. 10.12 so is it the grea­test miserie wee can plunge our selues into, when wee haue forsaken him. Now the Pro­phets meaning is, to let the Iewes see, that they were not onely guiltie of one fault: but to shew them that they were become Apo­stats altogether. No doubt, but that which followes serues for an amplification; whether we reade, To prouoke, or, to dispose; yet I rather rest in the latter. For it was too grosse an ingratitude to make light account of him who had adopted them for his owne, from the rest of all nations. And for this cause he calles himselfe the holy one of Israel, because in giuing himselfe vnto them he had thereby adorned them with his holines. For this name is so attributed vnto him euery where, in re­gard of the effect. From how barbarous a pride then did the despising of so great an honour proceed? If any had rather retaine the word prouoke; the sense will be, that they had reiected the Lord: euen as if they meant to prouoke him to anger of set purpose. Whence we may see how detestable their A­postasie was.

They are gone backward.] The sense is that when the Lord did set a certaine way and forme before them how hee would haue them to carrie themselues, they on the contrarie were carried away with their lusts: [Page 5] and yet he confirmes the former sentence; to wit, that they had giuen the bridle so farre to their shamelesse malepertnes, that they were altogether reuolted from God: yea, and that wittingly and willingly, by erring from that marke vnto which they ought to haue bent their course all their life long.

WHerefore should] &c. Some do turne it, vpon what? or, in what part? And they take it as if the Lord should say, There are no more plagues left to strike you withal. For hee had tried so many waies to bring them into the right way, that there was no chastisement left. But I had rather interpret it, Wherefore, or, to what purpose? As also the Hebrew word importes so much; and withall I take it that the sense seemes to a­gree best thereto. For so we are wont to say, wherefore; to what purpose, &c. His mea­ning is then, that the Iewes are growne to such a pitch of wickednes and vngodlines, that it is impossible to make them become a­ny whit better. We know by experience that after desperate men haue once hardned their hearts, then they will rather be broken all to peeces then receiue any correction. Now he complaines that there was such an obsti­nacie in them, euen as if the Physitian ha­uing assaied all good remedies to cure his diseased patient, should begin to say at the last, All the skill I haue, will doe no good. And withall hee accuseth them of extreame malice: for when the wicked are come to that passe that chastisements will not humble them, then are they come to the very top of all wickednes. So then it is as much as if the Lord had said, I see very well, that though I should correct you neuer so much, yet I shall do you no good. For questionlesse things are then become wholly desperate when the chastisements and calamities which God v­seth as remedies to heale our vices, will pro­fit vs nothing. And yet for all that the Lord is so farre off from ceasing to punish such stil, that (which more is) it stirres vp and inflames his wrath so much the more against vs: For there is nothing more burthensome to him, then such an obstinacie. Notwithstanding it is rightly said, that he loseth his labour, when he cannot thereby draw vs to repentance: and that all the remedies hee applies to a people so vtterly past cure are in vaine. So then he is so farre off from sparing such, that hee not onely doubles his blowes and afflictions vp­on them, trying all meanes possible: but he is constrained neuer to giue ouer till he hath vtterly consumed them. But then indeede he plaies not the part of a Physitian, but ra­ther of the Surgion: which is the cause why he so laments here, that his chastisements shall now become vnprofitable to the peo­ple.

You fall away.] This is a confirmation of the former sentence, so that I distinguish this member from the former, which others not­withstanding doe conioyne together. As if he should say, You wil be so far off from cea­sing to erre, that (which worse is) you aug­ment your wickednesses more and more, for I see you are so carried away to doe euill, as if yee had laid your heads together, deliberate­ly to conspire thereof in your minds: so that there is no hope at al left of any moderation. Now God in this speech purposed to mani­fest vnto al men how incorrigible their spirit was, to the end they might pretend no ex­cuses afterwards.

The whole head.] Others translate, Euery head: and thinke that the princes and great men among the people are here meant by these particular names. But for mine owne part, I rather agree to their opinion, who translate, all the head. For me thinks it is a plaine similitude, taken from the body of man; to wit, when the bodie is so sore affli­cted, that there is no hope of health left. Now he names two principall partes whereupon the health of the whole bodie depends: and hereby he declares the extremitie of the dis­eases, wherewith this wretched people was vtterly spent. It was not some part or com­mon member of the bodie then, which was pained, but the heart was wounded; and the head very sore diseased: in a word, that the vitall parts (as they are called) were so putri­fied and infected, that they were incurable. But the Interpreters doe not agree in this behalfe: for some referre this sicknes to sins: others, to punishments. To sinnes thus; You are alreadie become a rotten and stinking bodie; wherein nothing that is whole and sound is left: wickednes and sinne hath got­ten the swinge amongst you, by the infection whereof all is defiled and corrupt. But I had rather vnderstand it of the punishments: for the Lord doubtles stil pursues this complaint: namely, that the people are so rooted in ob­stinacie, that they cannot bee brought to a­mendment of life for any plague inflicted vp­on them; and that howsoeuer they had been smitten euen to death (at the least wise, rent and torne in peeces with sore blowes in a fearefull maner) yet that they became neuer the wiser for all that.

THese words also haue affinitie with the former, wherein hee still prosecutes the very same matter vnder the same similitude and manner of speech. Those who referre the first part vnto sinnes, doe not sufficiently waigh the remainder of y^e text that followes. Let vs grant that the people corrupted with vices are compared to a sicke bodie: what coherence will there be touching the things which by and by follow, to wit, that their [Page 6] wounds were not wrapped nor mollified with oyle? It appeares therefore that the Prophet speakes of the afflictions wherewith the peo­ple were almost consumed. And he also sets forth this continuall languishing in them, as a testimonie of their extreame hardning. He calles the wound Corrupt, from whence flowes a continuall infection, as if a spring (deepe in the earth) should continually send forth new streames of venome. So that by this si­militude, he shewes that the maladie is incu­rable, seeing the corrupt water which is in it runnes without stay. The amplification also is not small, when hee saith, there were no re­medies applied thereunto. For the three si­militudes which he cōioynes together, tend al to one end, namely, that this people were in so miserable a plight, that they were without any hope of comfort, without consolation and without remedie. So that in such kinds of punishments, one might easily discerne the extreame seueritie of God.

WAst] Word for word it is, desolation. And thus Isa [...]ah prosecutes that more largely, and more clearely, which he had said before figuratiuely touching the wounds: To wit, that the land was afflicted with an horri­ble wast. For I had rather referre the senten­ces to the time past: because the Prophet rather recountes how many calamities haue formerly h [...]ppened, before he denounceth the vengeance of God. For he casts their do­tage and benummednes of hart in their teeth, in that they continued so besotted in their miseries. As the ouerthrow of strangers. This is added for amplification sake. For their sense is too narrow and constrained, who would haue the Hebrew word zarim, which signifi­eth destruction (which word the Prophet also here vseth) to bee put in the stead of zerem, which signifies an ouerflowing of waters. True it is that the word may be applied to e­nemies: but it is better to take it in his pro­per signification, for strangers. For the cala­mitie is then much more grieuous when men vnknowne, and those that come from a farre countrie doe make warre in a kingdome; be­cause they are lightly farre more cruell, and doe more hurt then the nighbour enemies. For they race the cities: they burne vp hou­ses, buildings, and villages; destroying all things; and sparing nothing. In a word, they rush in with barbarous inhumanitie, seeking nothing but to kill, sack, and burne: yea, they study rather to do hurt, thē to get their boo­ty. But y^e neighbour enemies because they are able to hold that which they haue won, vse to leaue garisons there; and as soone as any reuolt is intended, or any trouble moued, they forthwith send succors: and therefore are not so cruell, neither doe they spoyle the countrie out of which they may fitly reape a­ny commoditie. Hee therefore describes no ordinarie destruction, but rather so bloodie and fierce an one, as exceeded all the rest.

From hence then we may note, that when God hath once begun to chastice & correct, he makes not an end with vs by and by. But in striking vs with many wounds, hee redou­bles the blowes, and ceaseth not to visit vs stil with one plague after another, if so bee wee cannot be brought to true repentance. Let vs then eschew and flee such an obstinacie, if we meane to escape the like punishments: or if we meane this reproach which was iustly cast vpon the Iewes, should not by as good right light vpon vs: namely, that albeit wee haue been diligently admonished, and haue felt the hand of the Lord, yet for al that we could not bee corrected nor amended. What mar­uaile is it then, I pray you, if wee are pressed with so many and so diuers calamities, where­of we can see neither end or issue? Surely we euen fight hand to hand as it were with God and against all his roddes by our rebellion. Is it not needefull then that hee should take vs in hand; and deale with vs, as men do with restie and vnruly lades, who the more they wince and kick, the more they must bee pum­melled about the head, and spurred vpon the sides? There want not many at this day, I dare say, who accuse God of crueltie as if he were too outragious, and that he ought to carrie a more soft and gentle hand ouer vs: But in the meane while they consider not how hor­rible our wickednesses be. For if they would looke well into them, truely they should ea­sily perceiue an admirable mercie of God, e­uen in the midst of this his seueritie, which seemes so great in their eyes. And to the end wee may not thinke the Lord was too rigorous towards this people, let vs con­sider the vices which he by and by reckons vp.

But a question may here be demanded; to wit, why the Prophet should say that the people were so many waies afflicted, seeing he began to prophesie (as we said before) vn­der the reigne of Vzziah; in whose time the state of the kingdome of Judah was verie quiet, so that howsoeuer the kingdome of Is­rael sustained some losse towards the ende of Vzziah his daies, yet that notwithstanding appertained nothing at all to the kingdome of Iudah. For which cause the Iewes indeed thinke this to appertaine to the reigne of Io­tham, and not to the reigne of Ʋzz [...]ah. Now howsoeuer their opinion seemes not to agree very well at the first blush, yet is it not with­out some probabilitie of reason, if wee shall examine the opinions of others. For wee know that they haue not alwaies kept the or­der of time in gathering together of the pro­phesies. And it may bee that this Sermon of Isaiah had obtained first place here for no o­ther cause, but for that it containes a summe of that doctrine which shall be handled after­wards. Others thinke they escape easily a­way when they expound all these things of vices; and not of punishments: but they can­not so easily auoid that which is spoken of the burning of cities, and wasting of the land. If any thinke the Prophet speakes not of the [Page 7] present estate of the kingdome, but of that which was to come; and that in the person of God, hee denounceth the iudgements which were at hand, howsoeuer they then saw them not before their eyes; I doe not greatly gainesay it. Although it be very like­ly that the Prophet speakes of things which were knowne vnto him. It is rather a certaine narration then of a thing done, than a pro­phesie: though in the verse following I con­fesse he shewes what the issue is, which ap­proacheth.

HE alludes euen to that custome which is now in vse amongst vs in France: name­ly, to a little cottage which the Vinekeepers prepare when the grapes doe ripen. Also he vseth another Similitude which is almost like vnto the former; drawne from the manner of that nation, when the seruants watched to keepe the gardens of cucumbers. After­wards in vers. 9. he himselfe expounds what he meanes both by the one & by the other. Now the exposition may be double; to wit, that all the countrie should be wasted, and nothing left in safetie, but the citie of Ierusalem, which should remaine as a cottage: or, that the citie it selfe should bee brought to nought. The Iewes follow the first interpretation, and vn­derstand this place of the siege of Senacherib: but I thinke it reacheth further off; namely, to the destructions which followed after­wards. We may al [...]o referre it to the neerenes of neighbourhood, which being ruinated and destroyed amongst them, it could not bee a­uoyded, but that the citie should feele great losse thereby. But as I take it, the true mea­ning of the Prophet is, that the euils where­of he speakes, should come euen to the citie it selfe, so as it beeing consumed, ruinated, and brought to nothing, and into derision, should become like a cottage. Now he calles Ierusalem, the daughter of Zion, by a phrase of speech vsuall in the Scriptures, which inti­tleth some people by the name of daughter, as the daughter of Babylon, and Tyre, for the Babylonians, and Tyrians themselues. Also hee rather mentioneth Zion, then Ierusalem; because of the dignitie of the Temple: and this manner of speech also is very frequent thorowout the whole Scriptures.

HEre he concludes that which he had pro­nounced before touching the scourges of God: to wit, that there should be such a ruin; or rather, that it is alreadie present, so as by the beholding of it, it might bee fitly resem­bled to the destruction of Sodom: were it not that the Lord should pull out a few re­mainders as out of the midst of the fire. This verse therefore confirmes that which I said erewhile: where the Prophet hauing spoken of the calamities which were alreadie hap­ned, did in briefe manner conioyne there­with the euent which should shortly ensue: as if hee should haue said, Suffer not your selues to be beguiled with faire words: For looke what destruction hapned to Sodom and Gomorah, the same should fall vpon you, vn­lesse the Lord in hauing compassion vpon you, should reserue some few. And vnto this agrees that which is said in Ieremiah, Jt is the Lords mercies that wee are not consumed, &c. Lament. 3.22.

Now from hence we are to note two things: 1 First, that he here denounceth an extreame ruin: yet for as much as God hath to doe with his Church and elect people, therefore this iudgement shall be mitigated by a par­ticular and speciall fauour; to the end the faithfull (whom hee here rightly compares to small remnants) may bee deliuered from the generall destruction of the whole nation. Now if God hath punished the iniquities of the Iewes by such horrible chastisements, doe we thinke the like w [...]ll not befall vnto vs if we partake with them in their rebellions? for the Lord had consecrated this people to him­selfe, and had exempted them from the com­mon condition of others. And wherefore should he rather spare vs if we continue har­dned in our impietie and disloyaltie? But which more is, what issue can wee expect in the midst of such an heape and puddle of vi­ces whereinto men plunge themselues euery way thorowout the whole world? Truly euen the same that befell to Sodom and Gomorah: namely, y^t we should be brought to nothing, did not the respect which God hath to his free couenant (wherein hee hath promised that his Church shall neuer perish) withhold his vengeance from vs. This threatning al­so which is very terrible and fearefull, apper­taines to all those that are obstinate and de­sperate, whose manners cannot bee reformed by any strokes of God his roddes.

2 On the other side, wee are to note that which I haue alreadie touched out of Iere­miah; namely, that we ought to attribute it to the only mercie of God that we are not al vtterly consumed and brought to nothing. For if we shall behold how great the iniqui­ties are which do reigne in euery place, and amongst all sorts of men, we ought to admire Gods mercie that we see so much as one man aliue, and that all haue not been cleane swept away from off the earth. Thus it plea­seth the Lord to keepe his hand in; to the end he may still continue a Church in the world. And S. Paul also who is the best ex­positor of this place yeeldes the same reason: for alledging it in the Epistle to the Romans, chap. 9.29. he beates downe the insolencie of the Iewes, to the end they should not bragge of that naked title which they bare, as if it had been enough for them that they were descended from the ancient fathers, in re­gard of the flesh. For he admonisheth them [Page 8] that God could deale with them as hee had done in old time with their fathers: but that he is still minded for his mercies sake to re­serue a Church to himselfe: and to what end? euen that it should not vtterly perish. For it is for the loue and fauour which hee beares toward it, that the Lord reserueth some little seede, when in regard of our rebellion hee is constrained to exercise his rigorous iudge­mēts. Which sentence ought greatly to com­fort vs in our extreamest calamities; yea, e­uen then when we shall thinke the Church as good as forlorne: that when we see the state of things turned vpside downe, so as to our seeming heauen and earth goeth together (as they say) yet that we euen then continue firme and inuincible touching our trust in God his mercie notwithstanding, resoluing our selues that God will neuer cease to haue care of his Church howsoeuer the world goe.

Euen a small remnant.] This particle small, may be referred as well to that which went before as to that which followes. And there­fore some translate, We had been almost as Sodom. Notwithstanding, I had rather referre it to the former speech: to declare that the number which God reserued from the com­mon destruction, was very small. But some rather thinke that this is taken affirmatiuely, and was therefore put to expresse the mat­ter the more liuely: which I reiect not; al­though it may be taken in his true and natiue sense, as if it had been said, There shall but a small number of the people remaine. Now we are to note this sentence diligently: for, vnles the Church haue faire and large domi­nions, men are wont to despise her. And from thence it comes that hypocrits bragge so much of their multitudes; and that the weake also stagger, as being dazled with their pompe and glorie. It therfore appeares by this place, that wee must not measure the Church by the hugenes of the multitude, vn­lesse we meane to esteeme more of the chaffe, then of the wheate; because the quantitie therof is greater. But it ought to suffice vs that although the number of the faithful be verie small, yet that God notwithstanding acknow­ledgeth them for his elect people. And with this also should that consolation of Christ come into our minds: Feare not little flocke, for it is your fathers pleasure to giue you the kingdome, Luk. 12.31.

HE confirmes that which he had said be­fore; to wit, that God his vengeance is not crueltie: why so? Because they had de­serued a farre greater punishment. And how­soeuer there was some difference betweene them and the Sodomites, in regard of the pu­nishment; yet the fault was alike: so as if the Lord had not pardoned them, hee might euen iustly haue plagued them with the like iudgement. In a word, he telles them, that if God doe spare, it is not to the end they should conclude with themselues, that their sinnes were lesse then those of the Sodo­mites; but that they were to attribute it ra­ther vnto the mercie of God. Now there is no great diuersitie in that he attributes the name of the citie of Sodom to the P [...]inces, and the name of Gomorah to the people: but it ra­ther shewes their condition to be both alike. But whereas hee repeates one thing twice; this diuersitie of names hath the greater e­legancie. As if he shoud say, The Princes and people differ no more one from another, then Sodom differed from Gomorah. True it is that hee alludes to the diuers degrees of men, when he attributes two cities to them as it were apart: but in [...]egard that Sodom e­quals Gomorah in value, wee see hee binds them vp both together as it were in one far­dle. The summe then is; If any man wil iudge of the Princes and people, he shall find them a­greeing as well together in one, euen as So­dom and Gomorah did. That is to say, there was neuer a barrell better hearing: but they were as like, as one egge is to another. For there was no more vprightnes in the princes, then in the people. The Prophet begins now therfore to vnmaske the Iewes, and that very iustly: for as it is a common thing with all hypocrites to shroud themselues vnder 1 merueilous pretences, to the ende they may not bee espied: euen so stood the case with this people, who were stained with this vice aboue any other. And therefore the Pro­phets had no sharper conflicts with them, then about this matter. Pride also (with this 2 bragging of fained holines) reigned amongst them; and they gloried no lesse in the no­blenesse and excellencie of their nation, then of their outward ceremonies and ser­uice: by reason whereof this seueritie of the Prophet did greatly gall them. But in as much as it was needefull to draw out their villanies into light, the more they set vp their bristles, the more liuely doth the Pro­phet thunder against them. And thus must all hypocrites be serued.

The word of the Lord.] The Prophet takes the word of the Lord and the law, for one and the same thing. And yet notwithstanding I doubt not but hee vsed this word law of set purpose, to the end he might taxe their sot­tish opinion: For whilest they imagined to appease God with sacrifices which they offe­red without faith or repentance, they inter­preted the law of God after their owne fan­tasies. By which words then he admonisheth them, that in alledging the authoritie of Mo­ses, he brings in no new deuice of his owne, neither addes he any thing to the law; but that in hearing him, they should only heare the will of God, whereof hee faithfully enfor­meth them. Also that the law of God doth in no sort fauour or allow of their dealings in this point: to the end they should not thinke to beguile the Lord with a false perswasion of their owne righteousnes.

NOw Isaiah brings in God speaking, who interprets his owne meaning himselfe. For it is not enough that the Lawgiuer doe command onely, but that he also should adde a natiue exposition to the lawes, that they be not corrupted. Now it is not to be doubted, but that the former sharpe reprehension was very ill taken: For what could one haue spo­ken more boldly or roundly against them? They gloried in the name of Abraham, brag­ging in the title of his children, and proudly vaunting themselues thereof. For which cause the Prophet thus armes himselfe with the au­thoritie of God against them. As if he should say, Know you, that you haue not so much to doe with me, as with God himselfe. Next he shewes what it is that God respects, and what his meaning is in demanding sacrifices of them: namely, not that hee doth so much e­steeme of the sacrificing of brute beasts; but that they should serue, as outward props and helpes of godlines. And therefore that the Iewes greatly deceiued themselues, who put their chiefest holinesse in such outward cere­monies. For they thought they had dischar­ged their duties very well, when they sacrifi­ced and offered their offerings: and when the Prophets required any thing more of them, then they complained as if they had been ouer hardly dealt withall. But the Lord telles them that hee abhors and reiects their offerings. Now it may seeme that this is too strict a course: for were they not the things which God himselfe had instituted and commanded? But wee must note that as touching the commandements of God some ought to be obeyed simplie, and others for a­nother end: as for example; The law com­mands, 1 first, that we serue and honor God: 2 secondly, that wee seeke our neighbours pro­fit.Deut. 6.5. These things are of themselues pleasing 1 vnto God, and are absolutely required of vs. But it is otherwise in regard of ceremonies, Leuit. 19.18 for 2 they are exercises which are not simplie re­quired in respect of themselues,Rom. 14.17. but for ano­ther end. And the like we may say of fasting. For the Kingdom of God stands not in absti­nence from meats and drinkes: fasting ther­fore hath respect to an higher end.

God therefore hath not so instituted cere­monies as if hee would bee appeased by the worke wrought; but that the people should by them exercise themselues vnto godlines: and should thereby bee the more stirred and trained vp in faith, and in his pure worship and seruice. But hypocrits are onely forward and carefull in obseruing these, as if the prin­cipall matter of religion consisted in them: and thinke themselues the most deuout peo­ple in the world, whilst they wearie and tire themselues a long time in the obseruation thereof. And that they might yet appeare the more holy; they euer lightly ad something of their owne, and inuent some noueltie from day to day: but in the meane time they wic­kedly abuse the holy ordinances of God, in that they refer them not to their right ends. All their ceremonies therefore are nothing else in God his account, but prophanations of his holy worship and seruice. For whilst they rest fettered as it were in the bare and naked outward action only, what difference is there betweene their sacrifices, and those of the Gentiles? which wee know are stuffed full of sacriledge, because they are not refer- to a right and lawfull end. This then is the reason why the Lord reiects all such ceremo­nies notwithstanding himselfe had instituted them: to wit, because the people looked not to the right end and vse, for which they were ordained. Herein then stode the continuall conflict which the Prophets had with the people; namely, in plucking off these viz­zards from their faces: and in shewing them that the Lord did not content himselfe with outward seruices, neither could be appeased with such faire shewes.

And the faithfull seruants of the Lord haue euery where experience of the same combats euen at this day. For men doe alwaies mea­sure God by their owne ell; and thinke to appease him with outward appearances, and will not be brought by any meanes to offer vp vnto him a pure and vpright heart. But Ieremiah will easily dissolue all the difficultie of this place. Fer in the 7. chapter, he saith out of the mouth of the Lord: When I redee­med your fathers out of the land of Egypt, I did not command them to sacrifice to me: onely I comman­ded them that they should heare my voyce and keepe my commandements. Wherein he shewes, that all the obseruation of the ceremonies did de­pend vpon the word; and that they are vaine and vnprofitable, if they be separated from it, euen as if one should diuide the soule from the bodie. Hereunto also belongs the argu­ment of the fiftieth Psalme: Will I eate the flesh of fat Bulles, or wil I drinke the blood of Goats? Offer vnto God praise, and pay thy vowes vnto the most high. Ieremiah also in another place saith: Trust not in lying words saying, The Temple of the Lord, This is the Temple of the Lord, but rather a­mend your waies, &c. Also Micheah: Doth the Lord delight in thousan [...]s of Rammes, or in ten thou­sands of fat beasts of the valleies? By and by af­ter he addes: I will shew thee O man what is good: and what it is the Lord thy God requireth of thee, to wit, To doe iudgement, to loue mercie, and to humble thy selfe to walke with thy God: Mich. 6. By which places it appeares, that God reiects ceremonies, because they were separate from the word, as from their soule or life. Where­by we may see how great the blindnes of men is, who cannot bee perswaded that all the paines they take this way in the seruice of God is vnprofitable vnlesse the integritie of the heart goe before.

And this vice is not onely rooted in the common people, but almost in all men; yea, euen in those who in their owne opinion thinke they excell most. From hence it is at [Page 10] this day that this goodly deuice ofThat is to say, a walke which they esteeme good in it selfe: albeit the he [...]t of him which doth it be neuer fo bad. the worke wrought, connot bee pulled out of the minds of many; which the doctors of the Papists haue found out. But it is not man which speakes here, but God himsefe: who by an immutable decree, declares that men sacrifice vnto him in vaine: and that whatsoeuer they doe else, is without fruite, vnlesse they call vpon him by a true faith.

BEhold here a most excellent refutation of counterfeit worship; when God affirmes they came not before him as hee commanded them: pronouncing in generall that it is but lost labour when men offer him that which he requires not: because he will be no other­wise serued then according to his comman­dement. Whence is it then that men doe so please themselues in such inuentions, but be­cause they vnderstand not that all their ser­uing of God is vnprofitable and odious in his eies? For otherwise they would by and by thinke thus with thems [...]lues, Surely, God re­quires obedience as the principall:1. Sam. 15.22. neither would they with such ouerweening extoll the [...]r owne workes; which hee on the other si [...]e scornes and derides: not onely for that he receiues no profit at all thereby; but be­cause hee would not haue men to attribute that vnto him, which they haue rashly inuen­ted of their owne heads without his com­mandement: and also because hee cannot endure that men should establish their owne fantasies, in stead of his law. Although to the end he may yet touch them neerer to the quicke, he by and by addes, That it is a seruice falsely so called; which he esteemes to be but lost labour: namely, that in assembling them­selues in the Temple, they did nothing else but weare the pauements thereof with their feete: as if he should say, You must needes thinke that I am much bound to you, for beating mine eares thus with your feined prayers.

THis is a very profitable admonition to re­presse y^e inordinate appetite of those who ceased not obstinately to follow their vaine and fained seruices, that at least being war­ned of God, they might repent, if at any hand they would be admonished. But it appeares by this place, how obstinate hypocrits are in their false confidence, being once hardned therein, because they cannot possiblie heare the Lord, although hee manifestly warne them that they should cease to lose their la­bour as they doe. Incense is an abomination] &c. That he might pricke them vnto the quicke indeede, he passeth yet further, and tels them that such seruice is not only vnprofitable, but that he also detests it, as abominable vnto him: and very iustly; for it is an high sacri­ledge to prophane the seruice of God; vnder which they falsely shrouded themselues. For euen as God esteemes nothing more deare and precious vnto him thē his glory; so is no­thing lesse tolerable vnto him, then to see it trodden vnder feete by any corruption what­soeuer: which yet is then done, when euery vaine thing is set vp in stead of his true wor­ship. Some are deceiued in vnderstanding this place, thinking that the Prophet speakes of the abolishing of the law; for that is not his meaning; but he rather brings the peo­ple of his time to the true obseruation of the ceremonies; and shewes wherefore, and to what end they were instituted. The seruice of God was spirituall euen from the begin­ning of the world. And whereas there were other exercises diuers from ours in the old Testament, it was in regard of men, and not of God; for there is no changing with him;Iames 1.17. but he applied himselfe to the weakenes of man. This gouernment then was fit for the Iewes, as an Abce for children. Therefore he shewes to what end this gouernment was e­stablished, and what was the true vse of cere­monies.

THe Prophet addes nothing different from the former doctrine, but in generall pro­noūceth of al ceremonies,Viz. In the performer; as after ap­peareth by M. Caluins owne words. where there is not spirituall trueth ioyned but onely a false pre­tence appeareth, that they are not onely things vnprofitable,1. As he performeth them, that is, an hypocrite his actions is vnprofitable to himselfe and impious. but wicked. From hence we must obserue, that we labour but in vaine vnlesse we worship God aright as it is meete, and himselfe prescribeth: For if trueth be it indeede which pleaseth God in all things, then much more doth he looke for it in the worship which is done to his Maiestie. More­ouer our labour is not only lost (as hath been said heretofore) but the worship of God is hereby peruerted, which is the greatest vil­lanie that can be committed. Now all su­perstitions are so many corruptions of the pure worship of God: and therefore it fol­lowes that they are wicked and detestable. Superstition then is to be esteemed either by the thing it selfe, or by the affection of the heart from whence it proceedes. By the thing 1 it selfe; when men dare bring in of their owne heades, that which God hath not com­manded. As all those things are which su­perstition (commonly called deuotion) hath begotten. One will set vp and Idoll; ano­ther will build a chappel; the third will found yeerely pensions to haue Masses said daily for him; others, such like paltrie stuffe without end or measure. Now when men take vpon them to be so malepert as to forge new ser­uices, [Page 11] there hath superstition the full swinge. It may also be in the affection of the heart, when men doe vse the ceremonies (which God hath allowed and commanded) in out­ward appearance: who in the meane while sticke fast there; neuer aiming at the marke, and trueth of them. As for example, the Iewes hold the ceremonies ordained by Moses with tooth and naile, but yet they leaue that which is the principall behind them. For they regard a good conscience nothing at all; a man shall not heare them speake of faith, or of repentance; they haue no knowledge of their spirituall miserie: and (which is worst of all) they separate Christ from their sacrifi­ces, giuing no place at all to the trueth. Wherein we cleerely see the trueth of that which wee haue taught heretofore; to wit, that it was a bastardly & painted shew which they made: so as their sacrifices differed in nothing from the sacrifices of the heathen. We neede not wonder then if the Lord call them an abomination. I will not stand to scan the phrases of speech which the Prophet here vseth; they are diuers: and yet not­withstanding they are not to be lightly pas­sed ouer. For the Lord well discernes how great the rage of man is to forge new ser­uices, and therefore he vseth amplifications to depresse this vice the more; and againe pronounceth, that hee hates them. Besides, for as much as men doe flatter themselues and are perswaded that the Lord will make some account of their dreames and store of deuices, he on the contrarie saith that he ab­horres and detests them.

IT came not from any superstition that the people in old time vsed to stretch out their hands in prayer: neither came this gesture of any vaine or friuolous lust, as many others haue done: But in regard that nature her selfe thrusteth forth her hands to seeke for that which she desireth: testifying euen by outward signes that she hath her recourse vn­to God. Therefore in as much as we cannot flie vp vnto him, wee lift vp our selues as it were vnto him by this signe or gesture. True it is that the fathers had no commandement to doe it: notwithstanding they vsed it as being inspired of God. And by this very signe are all idolaters conuinced euen of sottish blindnes: for they protest by this outward gesture that they haue their refuge in God, and yet notwithstanding in effect they with­draw their hearts from him to idoles. Also to the end the superstitious might be the more conuinced, the Lord was pleased that this custome should alwaies continue in vse a­mongst them. The Prophet then condemnes not the lifting vp of the hands simplie, but their hypocrisie, whereby in appearance they made shew to call vpon God, but in their hearts they were farre from him, as in the 29. chapter he doth more fully charge them. The Lord confesseth indeed that he is neere; but it is to those that call vpon him in truth, Psalm. 145.18. For where hypocrisie reigneth, there can be no true inuocation. That ther­fore which is said in another place is not contrarie to this; namely, when they shall stretch forth their hands vnto me, I wil heare them. For the Lord there speakes of that in­uocation which proceedes of faith. For faith is the mother of prayer: but if faith bee ab­sent, prayer is a meere mocking of God.Rom. 10.14. This he yet amplifies further when hee tels them that he will not heare their cries, although they should multiplie their prayers: As if hee should say; Be it that you neuer cease pray­ing, yet this your diligence shall profit you nothing: For hypocrites haue this vice also peculiar vnto them, that they imagine the more they babble, y^e more holy they are, and that they can the more easily obtaine the thing they aske. But he refels their babling here, as we see.

For your hands.] Now he begins to declare more plainly why he abhors, yea, reiects their prayers, as also their sacrifices with disdain; namely, because they presented themselues before his face with a brauerie full of dissi­mulation: and in the meane while were cru­ell, bloudy and giuen to euery kind of iniqui­tie. Now howsoeuer he by and by addes o­ther sorts of iniquities, he yet speakes thus notwithstanding in regard that he had men­tioned the lifting vp of the hands: and saith, that euen in them, they bare a signe and marke of their impieties, so as they need not to mar­ueile why they be so sharpely beatē back.1. Tim. 2.8. For otherwise this manner of speech, To lift vp pure hands, was not only in vse among the Prophets and Apostles, but also euen amongst prophane authors, who were pricked forward by the very instinct of nature, to exercise themselues in reproouing the sottishnes of mē: or rather it may be the Lord plucked this confessiō or ceremonie from them, to the end that at the leas [...]wise there might alwaies be some appearance of true religiō amongst thē.

Notwithstanding the Prophet meant not to charge the Iewes to bee such theeues or murtherers as rob and kill by the high waies side: but hee strikes at their priuie deceits and opressions whereby they got other mens goods into their owne hands. For God iud­geth otherwise then man doth: man espieth not the priuie iuglings and wilie practises of the wicked by which they are accustomed smoothly and cunningly to beguile the sim­ple ones; or if so be they chaunce to come to light, they are extenuated, and not examined according to the weights of the Sanctuarie: But God pulling out these gallants by the poll into light, who were wont to shroud their robberies vnder honest titles, pronounceth before all men that they are murtherers. For if thou kill a man, be it after what manner thou wilt, then art thou a murtherer, whether thou cuttest his throate, or takest away his mainte­nance, and that which is conuenient for him. He speakes not of them then which were [Page 12] openly wicked, being detested of all for their dishonest dealing: but of such as caried two faces vnder one hood; professing themselues good men in outward shew, and kept their credit with the world. And this is a circum­stance well worthie our obseruation. For thus must wee proceede at this day against those lanke and emptie fellowes who will cloake their villanies vnder vizzards of ho­nestie, and in the meane while, what by deceit, violence, or some such other iniurie, they op­presse the poore and needie. Although then they impudently crie out that we doe them wrong to compare them to theeues and mur­therers, yet must they be reprehended with such seueritie, as the Prophet vsed here to their fellowes. For when wee speake in the name of God, we must not iudge according to the reason and opinion of men: but must with all boldnes pronounce that which the Lord his iudgement approueth.

NOw hee exhortes the Iewes to repen­tance, and shewes the true way to come thereto, if so be they meant y^t their seruices should be allowed of God. Whence wee ga­ther, that nothing can please God, vnlesse it come from a pure conscience. For God is not like a man, that he should esteeme our works by the outside of them. Men do many times praise the worke which a wicked man hath done, but in God his sight (who chiefly re­spects the heart) the polluted conscience de­files all the rest of the vertues. And that is it which the Prophet Haggie teacheth, setting an example of the ancient ceremonie before them:Hag. 1.14.15 namely, that whatsoeuer a polluted man had touched was vncleane: whence he concludes, that no cleane thing can proceed from the wicked. Our Prophet hath alreadie affirmed, that it is in vaine to offer sacrifices vnto God, in vaine to make vowes, in vaine to cal vpon him, if the integritie of the heart do not sanctifie the outward seruice. Wherefore to the ende the Iewes should not labour any longer for nothing, he requires this cleannes: and begins with a generall reformation, to the end they should not think they had blea­red the eies of God by doing their duties in some one or two things only. And thus must they be handled who haue estranged them­selues from God. Wee must not touch a dis­ease or two of a sicke infected body: but if care be had to heale it truely and soundly, we must de forced to call them backe, and to be­gin all anew: yea the contagion of the dis­ease must be purged wholly from within; that so they may begin to please God, whereas be­fore they were detestable and abominable in his sight. And no doubt also by this Simili­tude of washing, hee exhortes them to purge themselues from their inward vncleannesses. But vnto this hee will by and by ad outward workes.

Now in that he commands them to wash themselues, it is not because men come to re­pentance by their owne proper mouing, and free will; but he shewes that no other reme­die will serue the turne, vnlesse they appeare pure and cleane before God. Now we know that the Spirit of God is wont to attribute that to men, which himselfe workes in them, who therefore is called cleane water, Ezech. 36.25. because repentance is a worke procee­ding from him.

Take away.] Now the Prophet descends to the fruites of repentance. For he not onelie declares in plaine termes that they ought to be cleansed and washed; but he commands them to shew a testimonie of their change in their whole life, and in all their actions. Notwithstanding hee confirmes the former sentence; namely, that the filthines of the people is before the Lord, which defiling and stayning all their works takes away all the goodnes which might seeme to be in them. He makes expresse mention of the eies of God, to the end that whilst he beholds them, they should not thinke to depriue him of seeing, and so make him a companion with them of their blindnes. Case from euill. He goes on still to blame their life. Some expound this place, as if by euill doing, the Prophet should vnderstand euill liuing: But it ought proper­ly to be vnderstood of those misdoings wher­by a mans neighbour is offended. Seeing in the next verse following, it is said, Learne to doe well: where the clause, To your neigh­bour, should be supplied. For he speakes of the iniuries, and good turnes which our neighbour receiues of vs. Now because re­pentance hath his seate in the heart, therfore he sets it forth by these kinds, whereby men may come some what neere to the knowledge of it. For euery man would bee taken for a good man: but the outward works shew what euery man is within. He brings them then to externall workes, that by them they should shew forth the truth of their repen­tance. Now hee comprehends the fruits of repentance vnder two members, to wit, a ceasing to doe euill; and a learning to doe well. For first wee must abstaine from doing all wrong: yet so, as wee deale not like those prodigall ones who would be esteemed libe­rall, when they take from one to giue to a­nother: neither yet like those pinchpennies who thinke they haue quit themselues well when they are carefull in keeping their own, doing others no harme; and yet in the meane while will doe good to none at all. His mea­ning is then, to comprehend both the one and the other: for the obseruation of the second table consisteth in these two points.

EVen a [...] immediatly before, where he com­manded them to abstaine from euill, hee therein comprehended a continuall exercise thereof: as if hee should say, Hitherto your whole life hath been nothing but a commit­ting [Page 13] of euill: now on the otherside he teach­eth them to bee meeke and curteous; and drawes them to learne what it is: euen as if he had had to doe with new apprentises, and raw schollers. And first he commands them to seeke iudgement: others translate, Examine your selues; which I approue not. For by the word seeke, hee signifies a further thing, namely, an actuall studie, as they call it. Also by the word iudgement he comprehends what­soeuer is good and right, as if he should say, Study to be vpright.

Relieue the oppressed.] The Prophet after his accustomed manner comes to particulars, after he hath spoken of things in general: and howsoeuer he had alreadie exhorted them to weldoing and equitie in speciall manner; yet now willing to presse them more neerely, he reckons vp some particular kindes thereof in plaine words, by which hee comes to a more ample and full declaration of the gene­rall. For otherwise men would alwaies goe for iust and vpright; and hardly should you stirre or mooue them with generall doctrine. But when one comes once to particulars, e­uen as if one should bring them out by the polles into open view, then they are con­strained to submit themselues; or at the least to become more tractable: whereof we haue daily experience.

Iudge.] The Prophet makes choice here of two particulars, which do best of all lay open and discouer the wickednes of men. For they very seldom take the causes of the widow and fatherlesse in hand, because they looke not for the reward. And hence it is then that poore creatures are exposed to infinite sorts of iniuries; namely, because no man is hastie to succour them: for who will serue in the place of iustice for nothing? nay are there not many who giue themselues to poll and pill the poore and needie? And doth not this manifestly shew, how few make consci­ence of executing iudgement? Indeed it is no wonder if the rich and mightie haue friends to maintain and vphold their causes, seeing they are drawne and allured thereun­to, not of conscience, but for hope of gaine. But the Lord here shewes that he takes care for the fatherlesse and widowes; and that he will iudge and reuenge their cause, if any haue offered them violence. And as much he saith of all other distressed, who being held down by violence and tyrannicall cruelty, do sigh and grone vnder the oppression of them who are more mightie then they.

This ought to minister a soueraigne conso­lation to all the children of God: whose con­dition it is to possesse their soules by patience. For how proudly soeuer the wicked aduance themselues, yet shall not that hinder the faithfull to triumph in their anguishes. Let this sentence therefore bee alwaies ingra­uen vpon their hearts, The Lord will succour vs: and, Although men despise vs, yet will he care for vs: He will helpe the helplesse, and will defend their cause.

COme now.] The Expositors haue beene wont to translate, I pray you, or Then: but me thinks the assurance of a good cause is here noted; so as the Hebrew particle now, serueth for an exhortatiō. For he shewes that the Iewes should be able to make no replies, and that they would remaine starke dumbe; although long time should be giuen them to iustifie themselues. And surely so must hypo­crites be dealt withall: for they are skilfull to pleade boldly with God, and will bee see­king out starting holes. Therefore he saith if they bee minded to plead, he is as readie as they.

Quest. But some may demand what reason the Prophet hath to stand chiefly vpon the du­ties of the second Table, rather thē vpon the duties of the first. For we know that in di­uiding of the law, it is not without cause that God hath placed the first Table formost, as in the chiefe ranke. Neither is it to be doub­ted, but as it is first in order, so is it also for­most in dignitie. I answere, Ans. that the Prophets haue spoken diuerslie in reproouing the hy­pocrisie of men. For sometimes they com­plaine that the Sabbath is violated: Other­whiles that prayer is neglected: but chiefly and principally they crie out against idolatry and superstitions. But our Prophet com­plaines here, that men made none account of their duties towards their neighbours. Yet so it is, that all tends to one end: namely, that our workes are vaine before God, when they come not frō a pure conscience: and that we haue no feare of him at all before our eyes. Now they are wont to set forth the feare of God, one while by the calling vpon his name; another while by the obseruation of the Sab­bath; and sometimes by other workes. But in regard that a man best knowes the cer­taine difference which is betweene the true seruice of God and hypocrisie, by workes of charitie; the Prophet keeps a very direct course in mentioning of them. For hypocrites are very diligent in outward seruices and ceremonies: and yet are full of enuie within. They burst with pride and contempt of their brethren; they burne with auarice and am­bition: neither can they easily be vnmasked whilst they couer themselues vnder the per­formance of outward ceremonies. Such then must be examined by this rule, euen as by a touchstone, and thereby bee tried whether they haue the true feare of God in them or not. We may well bee deceiued indeede if we will iudge of the godlines of a man by the second Table onlie: but if any man shall ex­ercise himselfe in the duties of the comman­dements of the first Table, which are testimo­nies of godlines and of the seruice of God, then must he be brought to this triall: to wit, 1 whether hee walke without deceit with his brethren: 2 whether he abstaine from wrong and violence: 3 whether he be true in his word and promises: and 4 whether hee carrie him­selfe [Page 14] louingly towards his brethren. And this is the cause why Iesus Christ saith, that Mercy, Iudgement, and Truth are the principal parts of the law, (when he reprocheth the Pharisies for laying aside the care of true iustice, in that they pleased themselues onely in pettie things, tithing Mint, Anis, & Cumin, Mat. 23.23. By faith in that place he vnderstands fide­lity, which we commonly call loyaltie: and by Iudgement all vprightnes when wee render to our neighbour that which to him appertai­neth: not suffring him to bee wronged by o­thers, but helping him as farre as we are able. But if these be the principall parts of the law, Obiect. in what degree shall we place the commande­ments of the first Table? Ans. I answer, that they still keepe their order and dignitie: but by these of the second, which Christ straightly requireth, whereupon hee also insistes, the hypocrisie of hypocrits is chiefly discouered, so as a man may more plainly discerne there­by whether the true feare of God be in any one in truth or not. And in the same sense must that be taken where it is said, I wil haue mercie, and not sacrifice: Hosea 6.6. 1. Sam. 15.22. Matth. 9.13. & 12.7. For mercie is a de­claration and proofe of true pietie. Moreo­uer because it is a true demonstration of loue, it pleaseth God of it selfe: but sacrifices, please him for another end. Now it appeares sufficiently, as I thinke, why Isaiah rather men­tioneth here the doing of good to our neigh­bours, then faith, or calling vpon God his name: as also why the Prophets doe speake so diuersly when they meane to bring hypo­crits backe to the true seruice of God, and to shew it forth by the outward fruits.

Though your sinnes] &c. This is as much as if he should haue said, I accuse not innocent persons, neither take I pleasure to pleade thus with you; but know, that the cause is great that makes me thus vrge and accuse you. For hypocrits are wont to quarrel with God, as though he dealt too sharplie with them, or as though he were vnappeaseable. Yea in their obstinacie they find out this excuse, That it is in vaine for them to endeuor to returne in­to fauour with God. And if all excuses faile them, yet notwithstanding they haue this shift, That they ought not to be pressed so neere: and that men must be borne withall in some things; yea euen the best of all. Ther­fore the Prophet preuents them, and brings in the Lord speaking thus; For my part if neede require, I refuse not to pleade with you; for thereby it shall appeare that your obstinacie is the cause why we are not at vni­tie together: bring with you therfore cleannes of heart, and then all our strife shall cease. I would not stand to pleade with you, if you would offer me the sacrifices of an vpright heart. Now from hence wee may gather a wonderfull consolation, namely, that God pleades not with vs, as if he meant to pursue vs with rigor. For if we would earnestly con­uert and turne to him, hee would by and by receiue vs into fauor & blot out the remem­brance of all our offences, so as he would not call one of them into account. For he is not like men, of whom one cannot obtaine par­don for the least offence, that shall bee com­mitted against them. Nay, on the contrarie, he is readie to cleanse and pardon vs: so farre off is it that we haue any cause to complaine of his ouer great rigorousnes. For he contēts himselfe with the cleannes of the heart; and if there be any sinne that breakes out, besides our purpose, he forgiues it, by pardoning such as haue prouoked him.

ISaiah still pleades the cause of God against the people: and in briefe affirmes, that all the calamities which the people susteined ought to be imputed to their owne default: and that they were to blame themselues for not recouering a more happie and comfor­table estate. Why so? Because God for his part is alwaies readie to pardon their sinnes, if they harden not their owne hearts against him. But for as much as it seemes, that the Prophet placeth felicitie here, in the will and power of man, Obiect. the Papists contend with open mouth that men haue power of their owne free mouing to doe good or euill. Is it so? Ans. As if God discoursed here how great the abilitie of men is; when hee accuseth their obstinacie. But he should then say in vaine, Obiect. if yee will consent, if so be it were not in their power. I answere, Ans. that howsoeuer the choice bee not in our owne power, as they would make vs beleeue it is, yet God iustly chargeth sinners to be the voluntarie authors of their euils, because they pull downe the wrath of God vpon their owne heads willingly, and without constraint. I grant then, that it is a speciall gift of God for a man to endeuour to doe good: but it is also as true, that the wic­kednes of reprobates hindreth them from applying themselues thereunto: and there­fore that al the fault of their hardning abides and remaines in themselues. And hereupon dependes this reproach, namely, That the people might haue had an happie issue, and a comfortable life, if they would haue become teachable and obedient to God. For seeing that of his owne nature hee desires nothing more then to doe good, we may iustly impute it vnto our owne malice, and vnthankfulnes, that this liberalitie which hee daily offereth, comes not vnto vs.

On the contrarie, he addes a terrible and grieuous threatning, to wit, that the ven­geance of God is readie to sease vpon them, to the end they might feele that the contem­ners of God shall not remaine vnpunished. We must also note that there is but one only rule of well liuing; that is, the obedience which wee yeeld vnto God, and to his word. Also in these words, there is a trāsported sen­tence by a figure which wee call Hypallage, because the speech should be resolued thus, If you be of a readie mind, and haue full con­sent of will to obey; or else thus, and yet in the same sense: If ye hearken and obey me, and my word. Seing then that God placeth the felicitie of men in obedience, it followes [Page 15] that our life is then well ordered when wee heare God speak [...]ng, and that we obey him in all things. Now wee may see how great the wickednes of men is when they vouchsafe not to lend their eare to God, but reiect the felicitie which hee offereth and prepareth for them. Truely their froward affections ought to bee timed, to the end that whilst these poore wretches draw the wrath of God vpon their owne heads, they might not wit­tingly and willingly cast themselues head­long vpon the edge of the sword. Wee must note also, that in the verse followin,g which is the conclusion, he threatens them with ex­treame ruine, if so be they still continue to rebell obstinately against God.

The good things of the earth.] He meanes the fruites which the earth brings forth for the necessitie of our life. For the earth seemes to bee somewhat vnkind when it brings not forth her fruites, but keeps them as it were in her bosome. Although I make no question but hee alludes to the promises of the law, where God promiseth that he will blesse the ground of such as walke in his commande­ments, that they may haue abundance of all good things. And yet hee offereth not the commodities of this life vnto vs to the end he would stay vs in an earthly felicity, which hypocrits indeed only gape after, wholly im­ploying all their wits thereabouts: but that by the contemplation thereof, we should lift vp our minds to the heauenly and spirituall felicity: as also that by the taste of his so great goodnes he might accustome vs to rellish the estate of eternall happines. Now the ancient people were inured rather to be called by such shadowes and resemblances to the hea­uenly inheritance, namely; by the taste of earthly benefits. And this difference is well to be noted, that we may applie this doctrine to our vse according to that degree where­unto God hath been pleased to exalt vs. Now the Prophet would teach vs that true felicity, with the complements thereof, consists in the obedience of God: also, that the wicked, in rebelling against him, doe draw vpon them­selues all manner of calamities: and that we therfore ought to impute all the euils which we endure, to our sinnes and rebellions, as to the proper cause thereof.

TThe wicked alwaies thinke the punish­ments which they suffer are farre greater then their fault, although God deale merci­fully and fauourably with them. And how­soeuer they dare not wholly iustifie them­selues; yet notwithstanding they cease not (as we haue said heretofore) to accuse him of too great seueritie. But the Prophet shewes how there shall bee no end of their plagues which they often suffer, till they bee wholly consumed: as also that there are yet more heauie chastisements prepared for them of God, that they should not imagine to escape with those light fillips wherewith they were hitherto smitten. The Papists wrest this place to establish their free will. And thus they reason: If men be happie when they will o­bey God, then it followes that it is in their owne power to will. Behold a childish ar­gument. For the Lord by the mouth of his Prophet disputes not what or how great our power of will is to good or euill: but admo­nisheth, that it is by our owne default that we enioy not the abundance of all good things: and further that the necessities wherewith wee bee pinched, are the iust re­wards of our disobedience and rebellion. Now there is great ods betwixt demanding, whether a man bee able to make his will which is euill, good; and, whether by his wicked will (which is his owne by nature) hee drawes vpon himselfe all the plagues which he endureth. These subtile and craftie do­ctors therfore do vniustly and falselie ground their doctrine of free choice of good and e­uill vpon this place.

For the mouth of the Lord hath spoken it.] Be­cause threatnings ordinarily doe not much moue such as are carried away with their in­ordinate desires and lusts, the Prophet to the end he might awaken them from out of their so great drousines, admonisheth them that this sentence proceeds not from the mouth of a mortall man, but that it is come out of the mouth of the eternall God, who is not mutable as men are, but is alwaies as good as his word. He sets the authoritie of God before them then to feare and terrifie them; to the end that such among them as were fallen into a dead sleepe in their vices, might earnestly giue themselues to hearken to his threatnings.

TO the end the reprehension might be the more forcible, and that their wickednes might be y^e more detestable, in that this peo­ple were thus reuolted from God and from all integritie and vprightnes, he cries out as if he saw some strange and vnwonted thing. And surely it was an horrible change, that the people whom the Lord had chosen and set apart to bee a royall priesthood to him­selfe, should thus fal from so soueraigne pietie and godlines, into the gulfe and sincke of all sinne and wickednes. But he speakes chieflie of the citie of Ierusalem, which was the royall seate of the Sanctuarie of God: hee com­plaines that she which heretofore was a faith­full gardian of iustice, is now become a denne of theeues: and that of an holy and chast virgin, she is become an harlot. To the ende therefore hee might make the bastard Iewes (who were farre from the integritie of the holy Patriarks) the more ashamed, hee takes vnto himselfe the person of a man astonish­ed, who wondreth and reasoneth with him­selfe [Page 16] how such a thing could come to passe. Also in this word faithfull, hee alludes, as I thinke, to the faith in mariage which the wife ought to keepe to her husband. I grant that the signification of the word reacheth fur­ther: but waying the circumstance narrow­ly, I thinke it not amisse to take the word faithfull, for chaste. For a little after he oppo­seth the contrarie member; calling her har­lot. So as being in times past a loyall wife keeping faith to her husband, shee is now become an harlot past shame, and blusheth not at her villanie. Now it is an vsuall thing in the Scriptures to call the Church of God by the name of his wife: which degree of ho­nour Ierusalem kept whilst shee retained her spirituall shamefastnes and perseuered in the lawfull and pure worship of God: but as soone as she gaue ouer that, then she became an harlot.

Now it is not to be doubted but this asto­nishment of the Prophet was ioyned with great sorrow. For it ought to make our haire to stand an end, to see men reuolt and slide backe from God; and forsake the faith and allegeance which once they promised him. Neither can it be but men of any good heart, will be deeply touched with extreame sorrow at y^e beholding of such a wofull spectacle. We reade, Luk. 15.10. how the Angels reioyce at the conuersion of a sinner, and therefore they are much grieued at the perdition of any one of them. But how much more heauie and sor­rowfull are they when they behold the ruine and destruction of a whole citie and Church?

Now this admiration carries with it a complaint: as if the Prophet should haue said to Ierusalem; From what an excellent and flourishing estate art thou fallen? into what miserie hast thou plunged thy selfe? What shame and dishonour hast thou laid thy selfe open vnto? For in making men­tion of her former estate, in which shee had flourished and had been honourablie ac­counted of, hee thereby prouokes her to bee so much the more moued; so as she who in times past had been an honest mother of a family, should haue much more care of her honour and reputation, then such a one as hath passed her whole life in all kind of wic­ked and leude behauiour.

She was full of Iudegment.] He shewes what the fruites of this loyaltie was in times past. We may take iudgement for vprightnes only, or, if any will, he may take Iustice for giuing to euery one that which to him belongeth: and Iudgement for taking the cause of the inno­cent in hand; and reuenging the poore and needie: For so the Scripture indeede vseth them, when these two words are ioyned toge­ther. But because they are not wholly ioy­ned together in this place, I take iudgement simplie for vprightnes; as being one, and the same thing twise spoken, to manifest it the more clearely.

But now they are murtherers] Here hee shewes how Ierusalem is become an harlot. For whereas iustice and equitie were in times past highly in estimation in her eyes: now on the contrarie shee is full of murthers. Now he meanes not murtherers and theeues one­ly, as hath been said: but those who vnder colour of iustice drew other mens goods to themselues by deceit, and violence: and lastly those who walked not plainely and sim­plie with their neighbours, in what estima­tion soeuer they were: as sometimes, nay very often it falles out, that the most wicked are the most praised. Now from this estate whereunto Ierusalem was come, let vs consider after what manner Satan for the most part exerciseth his tyrannie ouer the Church of God, euen as if the bridle were laid in his necke. For if euer there were a Church, it was in Ierusalem; and yet notwithstanding Isaiah saith, that it was become a denne of theeues, or as a caue wherein men were de­uoured and swallowed vp. But if Satan had his swinge so there; let vs not meruaile if the case bee now alike with vs; but let vs rather giue order that we be not corrupted by so wicked examples.

THe Prophet speaks by a figure: and vnder two similitudes, shewes here, how that al­though things were not wholly ouerturned in appearance, yet that their estate notwith­standing was changed and corrupted in such wise, as it was far from that which it was wont to be. For he saith, that drosse shined in stead of Siluer: and that there was nothing in their wine but colour, without any sauour: as if he should haue said, Howsoeuer thou makest a faire shew of goodnes, yet there is nothing that is pure to bee found in thee. Thy wine which was wont to be of it selfe, is now mixed; and howsoeuer it deceiues them that looke vpon it, yet by the taste one may know it is corrupted. Now all this is to none other end, but that the Iewes, hauing once purged them­selues from all dissimulation, should begin to confesse their sinnes, and not to please them­selues any longer in them, as hypocrites are wont to doe. To which purpose these Simi­litudes which he here vseth, are very apt and fitting: for the drosse of siluer hath some re­semblance with siluer; also the water that is mixed with the wine, hath some shew of the colour of the wine it selfe: and yet notwith­standing they are farre off from the puritie of the things, which they resemble. So the hy­pocrits paint themselues with the colour of false siluer, although indeed they deserue no more commendations then drosse: yea they are more detestable therein, then if they were openly wicked. Yet notwithstanding, they oppose themselues against God and men, and no lesse disloyally then wickedlie paint ouer themselues with vanitie and vaine shewes to couer their malice withall.

THere is an allusion and meeting together of wordes in this place, which hath a ve­rie good grace; as if hee should say, Thy Prin­ces are pincers. Neither speakes he so of the princes as if the people were holy and blame­lesse, but hee toucheth the welspring of the mischiefe: for euen as no euill is more hurt­full, then that which comes from the head, and disperseth it selfe into all the members; so also is there nothing more pernicious in a commonwealth, then a corrupt and wicked Prince, who spreadeth abroad his corruptions ouer all the body, as well by example, as by giuing libertie thereunto: Prou. 29.12. From whence also came the prouerb, Such a master such a man. It is all one then as if the Pro­phet should haue said, that it was no particu­lar vice that reigned among the common people, but that the Princes, and great Lords had let loose the raines to al wickednes. Also there is a close amplificatiō in the word Prin­ces; because it is a thing much to be lamented, that the euill should come from thence, where remedie should be sought. He ioynes one particular, which [...]s, that they are com­panions of theeues: by which words he signi­fies, that they were so farre off from endeuo­ring themselues to represse theeueries and wrongs, that on the contrarie, they drew gaine and profit from thence: and he calles them theeues iustly, who in taking part of the pray, gaue licence to others to steale. Neither can it be auoided when a Iudge suffereth him­selfe to bee corrupted by bribes, that disor­ders should not raigne: for it is all one, as if hee himselfe should consent with theeues.

Euery one loueth gifts.] Hee also shewes the cause wherefore the Princes had societie with the theeues, and by a wicked conspira­cie had coupled themselues with them, to foster and maintaine all iniustice: to wit, co­uetousnes. For iustice is gone when Iudges are giuen to the loue of monie: for if accep­ting of persons be such a corruption in iudg­ment, that where it reignes, equitie hath no place at all; truely, whosoeuer he be that is possessed with couetousnes, such a one hath more respect to the person then to the cause. And therefore he cannot see the right: but will practise that which one saith, to wit, hee will make lawes, and vnmake them againe.

By this we are aduertised, what a vertue it is in a Magistrate to know how to contemne gifts: for if he cannot curbe his desires, his hands and eyes, he will neuer iudge iustlie. It is therefore but a tale when some say, they can keepe a good conscience, though they receiue rewards, seeing that which the Lord saith, remaines euer true; namely, that gifts doe blind the eyes of the wise, and peruert the words of the iust:Exod. 23.1. Deut. 16.29. There is no man then so perfect, nor so wise and lear­ned, whose eyes & vnderstanding may not be blinded with gifts. Whence it is that he iustly chargeth y^e Iudges to be cōpanions with theeues, because being carried away with a blind desire of monie, there was no law neither of God nor of man which they peruerted not, and that there remained amongst them no respect either of shame or equitie.

Wee must also note, that for the conuicti­on of hypocrites, the Prophet sets their workes, which were notorious, before them, which were also apparent to all the world: because otherwise they would neuer bee brought vnder. And yet no doubt but there were many at that time which winced when they were thus termed by y^e name of theeues: as also at this day, many crie out impudently, and obstinately that they are not theeues for taking those bribes and giftes which are of­fered them, and that it will hinder them no­thing at all from iudging iustly. Now because such answers are friuolous, the Prophet ha­uing discouered their wickednes, and con­tenting himselfe thus to haue reprooued them, he pleades no more with them. And verily nature it selfe teacheth vs, that it is vn­p [...]ssible to giue right iudgemēt, when Iudges are so greedie of recompence and reward: for it cannot bee but that thereby they must needes set both their faithfulnes and estima­tion to sale.

They iudge not the fatherlesse.] Euen as the Lord doth specially recommend vnto vs the causes of the widowes and of the fatherlesse, because they are destitute of mens succour and helpe; so also it is no meruaile if hee be offended when hee seeth the Iudges neglect them, in stead of being mouth, eyes, eares and hands for them. For when no man puts forth himselfe to succour such as are desti­tute of counsell, forecast, and meanes, they must of necessitie bee laid open to iniuries, and all manner of violences, without hope of redresse. Now when no man takes their cause to heart, it is a signe that couetousnes and briberie haue the chiefest sway there, and not equitie.

THe word Adon, which is put in the first place, signifies properly Lord, and is to bee referred to the word that is opposite, to wit, Seruant. The name Iehouah, by which the eternall essence and Maiestie of God is expressed, is added consequently. After then that the Prophet Isaiah had recited some par­ticular sinnes by the which he made it mani­fest to euery one, that all things were cor­rupted amongst this people, minding now to vse some threatnings, and to set God his iudgement before them; hee not onelie adornes the Lord with the office, and power of a Iudge, but also hee admonisheth them, that the children of Abraham are a peculiar people vnto him; and in this sense, the migh­tie one of Israel, is added: although there may be here a priuie and close kind of deriding, wherewith hee galleth the Iewes; as if hee should say, that they did foolishly bragge of the name of God, seeing they are such wret­ched [Page 18] and wicked seruants: and that they trust in his strength in vaine: which strength he is forthwith readie to display against them. Hauing thus then begun to speake, he addes, Ah, I wil comfort me. By which words he meanes that God will not bee appeased till first hee hath had his fill in chastising of them. He takes the word comfort, after the manner of men. For euen as wrath is nothing else but a desire of reuenge: so reuenge it selfe also is a kind of contentment: for when any is re­uenged, he is glad, and satisfied. Thus the Lord saith that hee will satisfie himselfe in chastising his enemies, as if it were a kind of recompence.

It is true that this place is diuersly expoun­ded, and I meane not to trouble my selfe so farre as to examine all interpretations, nei­ther will I stand to refute those which sute not with the text: it sufficeth for this time, that wee haue the true sense of the Prophet. He speakes not here of the Chaldeans, or As­siryans, as many thinke; but of the Iewes; against whom he proclaimes open warre in the name of God, whose herauld he is: which threatning was very harsh and vnpleasant vnto their eares, in regard they thought themselues so linked to God, that hee would bee an enemie to their enemies. But God contrariwise shewes that he is become their enemie, because they haue prouoked him by their naughtines. And after this manner must we awaken the hypocrits, who continu­ally fighting against God, notwithstanding blush not still to claime his protection for their safegard. Therefore let vs not mar­uaile, if the Prophet doth sharpely terme them the enemies of God, who hauing broken the couenant, were thus combined together to make warre against him.

And yet notwithstanding, to the end hee may shew that God is as it were constrained and enforced to chastise his people, he threa­tens them, as it were, with a kind of inward sorrowing. For as nothing is more agreea­ble to his nature, then to doe good: euen so as oft as his anger is stirred vp against vs, and that hee handles vs seuerely, it is certaine that our owne frowardnes hath constrained him so to doe,Note. because we will not suffer him to bestow his benefits vpon vs; but especial­ly he is inclined to deale thus louingly with his owne children: & albeit he seeth that his louing kindnes and gentlenes can nothing preuaile with them, yet is it in sorrow of hart that hee strikes them. But paraduenture some had rather expound the particle Hoi, as if God should crie out as one being enflamed with wrath. For mine owne part I take it, that in this place there is a voyce of griefe and sorrow: because the Lord in thinking often vpon his couenant, would willingly pardon his chosen people, were it not y^t by their owne obstinacie they did altogether reiect it. In the second member, and auenge me of mine enemies, there is a figure very vsu­all with the Hebrewes, who repeate in one and the same verse many times one selfesame thing: whence we also gather, that this sen­tence hath this drift, namely, that God could not quite himselfe, vntill he were reuenged vpon this traiterous and disloyall people.

THis is a moderation of the former threat­ning. For howsoeuer hee pursues that which he hath begun to speake of touching his seueritie, notwithstanding he addes ther­withall, that the Church shall remaine safe still in the midst of all calamities, wherewith the people should be smitten: neuerthelesse his principall drift is to comfort the faith­full, to the end they should not thinke the Church should be brought to ruine, although God was constrained to deale more sharpelie with it then he hath been wont to doe. For the holy Ghost alwaies prouides in the mini­strie of the Prophets for the vpholding of the faith of Gods children (who continu­ally tremble at his words) that they should not bee discouraged, being humbled with feares and threatnings; because so much the more as the wicked ouerflow the bankes, and scoffe at all threatnings, so much the more doe they which are touched with the true feare of God, tremble thereat.

Moreouer, the turning of the hand of God, ge­nerally signifies the witnesse of his presence: as if he should say, I will lift vp mine hand: which he is wont to doe after two sortes, ei­ther 1 when he chastiseth the wicked, or 2 when he pulles the faithfull out of their miseries. Seeing then it easily appeares by the circum­stance of the place, that God would asswage the sharpenes of the correction by mingling some cōsolation; The turning of his hand, ought to be referred here to the restauration of the Church. For although he pronounceth in generall that they are all his enemies: yet now he moderates & restraines this speech, in calling Ierusalem or Zion by his own name.

When he addes, I will burne out thy drosse; although he notes the fruit of the correcti­on, to the end it should not be grieuous and burthensome to the faithfull beyond mea­sure: notwithstanding, wee gather from thence that the restauration of the Church,Gods out­ward corre­ctions profit vs nothing at all vnlesse he teach vs inwardly by his holy spi­rit. is a speciall worke of God. He euermore lifts vp his hands to the end he may punish sinne and bring those that erre into the right way: but yet his roddes should auaile little or no­thing, if he himselfe did not make them pro­fitable, by touching their hearts inwardly. And because hee here makes mention of a speciall fauour which hee communicates to his chosen: from thence it followes that repentance is a true and peculiar worke of the holy Ghost: because otherwise the sin­ner would harden himselfe more and more vnder the blowes, rather then profit thereby any thing at all. Further we are not to vnder­stand this cleane purging, in such wise, y^t there should remaine no drosse, as if God would wholly purge his Church in this world from all filthines: but this manner of speech is rather to be referred to the common fashion [Page 19] of mens actions, as if he should say, The estate of the Church, shall be such, that the beautie thereof shall shine like siluer. The true puri­tie then is signified by these words, because the Iewes had too much pleased themselues in their filthines before. Now this simili­tude is very fit, for by it the Prophet shewes, that although the Church of God was then so stuffed with multitudes of corruptions: yet notwithstanding there should remaine a rem­nant which should recouer their brightnes, after that the drosse and corruption should be consumed. And thus he now ioynes both members together, because hauing spoken in ver. 22. of their offences, hee said, that their siluer was become drosse.

NOw he speakes plainely without any fi­gure. And because hee had said that the spring and beginning of all euils was in the princes; thus hee teacheth, that their offices and places shall be purged by the Lord, when he begins to restore the perfect health and welfarre of the Church againe vnto her. And from thence it is also that iustice in the poli­ticall gouernment comes; to wit, when the gouernors that rule are vertuous, and fea­ring God: because all thing goe to hauock, when those which gouerne, are wicked. It is plaine enough, that by Iudges and Counsellers he meanes all Magistrates of what sort soeuer. In that hee promiseth they shall bee such as they were at the beginning, he puts them in mind of the singular benefit of God, whereof they had been depriued. God by his directi­on had exalted the throne of Dauid, and com­manded that in this gouernmēt there should shine an Image of his fatherly loue. Now al­though they had corrupted the same by wic­ked tyrannie; yet notwithstanding, they cea­sed not to make their bragges of false titles: for they boasted much of the kingdome of Dauid, euen as the Papists glorie at this day vnder a false pretence of the Church. There­fore the people are iustly admonished from what an happie estate they were fallen by their owne default, that so they should not be displeased to haue their multitudes of mē diminished, but might rather be mooued to recouer againe the good order which God had ordained.

Afterward thou shalt be called.] He extends the fruite of this reformation, whereof he hath spoken, to the whole bodie. For the Pro­phet hauing said that Ierusalem was a faithfull Citie, and full of iudgement before she re­uolted from God; now he saith, that after she shall be chastised, these vertues here spoken of shall be seene to shine in her. The summe also of true repentance is set forth in this place: for by Iustice, is vnderstood integritie, wherein euery man obtaines of another that which to him belongeth, and that one man liues with another without oppression. The word faithfull extends it selfe further: because we call that a faithfull Citie, not onely where equitie and mutuall Iustice ruleth a­mong men, but also where God is purely ser­ued. And thus vnder this word, the puritie and chastitie of the vnderstanding is com­prehended. Yet we must note that Iustice descends from this faithfulnes, because that when we carrie our selues vprightly one to­wards another; there Iustice will easily beare the sway. And surely by examining the whole a little more narrowly; it seemes the Pro­phet takes not the word fidelitie in so ample a signification as heretofore. Also that hee so ioynes these two vertues together, as if they tended both to one end: so as truth should be the first in order as being the cause; then that Iustice should be the effect of it.

Moreouer Isaiah not onely promiseth that she shall be iust and faithfull, but also that by these badges and markes she shall become excellent and renoumed: thereby further signifying, that her righteousnes shal be such that the knowledge and renoune therof shall be spread abroad euery where. We know al­so that hypocrits obtaine great and honora­ble titles: but because Isaiah brings in the Lord speaking, hee holds it as a sure conclu­sion that the citie shall bee iust according as hee hath foretold. In the meane while, as I haue said, he sets before vs the fruit of a true conuersion, as if he should say; When Ierusa­lem shall bee once brought to true godlines, then others shall see the fruites of her reno­uation also.

HE confirmes the same doctrine: and be­cause the restitution of the Church was a thing hard to bee beleeued, hee shewes that it hangs not vpon the will of men, but that it is grounded vpon the Iudgement and Iustice of God: as if he should say, God will by no means endure that the Church should whol­ly be destroyed, because he is iust. The mea­ning of the Prophet then is, to withdraw the minds of the faithfull, from all earthly cogi­tations, to the end, that when the hope of the saluation of the Church is in question, they should depend vpon God, and not be discou­raged, although in stead of helpe and succour they should see lets and hinderances on all sides. For those that referre these words of Iudgement and Iustice to men, are deceiued; as if Isaiah should speake now of the well or­dred estate of a city: and therefore that sense which I haue giuen is according to the true meaning of the Prophet, to wit, that although no succour appeare vnto them from men, yet that the iustice of the Lord notwithstan­ding is more then sufficient to redeeme his Church. And truely whilst wee looke into our owne strength, what hope of helpe can we conceiue? Nay, how many rockes doe there by and by rather appeare, to dash our [Page 20] faith all to peeces? It is in God only then that we shal finde a perpetuall firmenes of trust. In the second member, and they that returne, the means of the redemption is expressed, to wit, that those which were banished and scattered farre off, shall be gathered together againe.

TO the end hypocrits should not thinke that any fruit of these promises did ap­pertaine vnto them, and lest they should boast in vaine, he threatens that they shall perish, although God redeeme his Church. For hypocrites are alwaies mingled amongst the faithfull: and which more is, they thrust themselues into the chiefest places, valuing the Church according to the outward forme and shew thereof, audaciously drawing what­soeuer God hath promised, vnto themselues. But the Prophet pluckes this trust (if it may be so called) from them, because it proceedes from nothing else but pride of heart, and a vaine perswasion. Here therefore is diligent­ly to be considered, with what wisedome and discretion the faithfull Teachers haue neede to be endued withall, for the comfort of the good, that they may refresh their minds with some consolation; and preserue them from fainting, and from being discouraged, whilst they terrifie the wicked with the iudgements of God. On the contrarie also the faithfull being stayed by the promise of God, and that the wicked seeke to wrest it to themselues, and lift vp their crests with a vaine confidence, we must then keepe this order and meane, that we giue the wicked no occasion to become proud and insolent: as also that the faithfull be no whit out of heart, nor discouraged: as Isaiah doth here in this place. For hauing spoken of the redemption of the Church, hee threatens the obstinate and wicked, and de­nounceth their ruin, to the end they might not thinke, these benefits of God did any thing at all belong vnto them. Now although he iudgeth y^e wicked to perdition, yet by this comparison he amplifies the grace of God to­wards the faithfull: the which should then be the better perceiued, when God should heale those that were his, whilest the wicked in the meane while should perish, as it is said in the 91. Psalme, vers. 7. Againe, he also moderates the sorrow which might disquiet the hearts of the faithfull, for the wast of the Church; for he admonisheth them that the whole bo­die could not otherwise be healed vnlesse the corruption which was in it, were cut off.

THe particle, Ci, is put in the Hebrew, which shewes the cause: but it is often also vsed for an exposition. Now because the P [...]ophet addes no new matter here, but only manifests vnto them the cause of the ruine, which hung ouer the heads of the wicked, the Hebrew word, which wee haue translated, to wit, hath seemed to agree very well; as if the Prophet should haue said, There was no plague more hurtfull to them then superstiti­on; the idols, saith hee, which you doe so heape together to procure your welfare, shall rather turne to your ruine. Now whereas some haue heretofore translated gods, for the word trees, is refuted by the text it selfe: for he by and by makes mention of gardens. More­ouer he reprooues all false, and new found seruices vnder the names of trees and gar­dens, by a figure called Synecdoche, when a part is taken for the whole. For howsoeuer there were all sorts of Idolatrie among the Iewes, yet this particular kind, namely, to chuse woods and forrests, to offer sacrifices, was specially the most vsuall amongst others. Now be it that one would reade woods, or gardens in the second place, yet no doubt, but he meant to point at their Altars, and Chapels, where they performed their diuellish worships: and although it was not their meaning, wholly to reuolt from the true God, yet notwithstan­ding they forged new seruices: and as if one place had been more acceptable to God then another, they consecrated and dedica­ted them to their deuotions, as wee see it is come to passe in the Papacie. But by and by there followes a change of the person: for to the ende the reproofe might bee the more sharpe, he speakes euen to the wicked them­selues, of whom he spake before in the third person.

Afterward by the word, to couet, he taxeth the furious affection wherewith the wicked are set on fire in their superstitions. God re­quires that the whole heart be dedicated vn­to him: but they violently plunged them­selues in a blind pursuing of their new deui­sed seruices, as if they were carried away with a beastly and brutish affection And to say the trueth,Note. this sicknes is rooted almost in the vnderstandings of all men, that hauing once forsaken the true God, they runne a madding after their Idols. Therefore it is, that the Scripture often compares this fury to y^e loues of harlots, who not only cast off al reason, but likewise all shame. Although it further ap­peares by the second member, that hee not onely taxeth their intemperancie, but also their boldnes to violate the seruice of God, when he saith they chose gardens: which word is opposed to that which was commanded in the law. For with what flourishes soeuer the vnbeleeuers seeke to shadow their superstiti­ons withal, yet notwithstanding this sentence remaines sure, that obedience is better then sacrifice, 1. Sam. 15.22. And therefore S. Paul Col. 2.23. vnder the word superstition, com­prehends all those corrupt worships, which men forge to themselues without the com­mandement of God. God then complaines, that the Iewes hauing despised his word, plea­sed themselues in their owne inuentions: as if he should say, It was your duties to haue [Page 21] obeyed me, but you haue liked better to fol­low your owne fantasie, or rather a franticke libertie.

And this is sufficient to condemne all the inuentions of men, to wit, that it is not law­full in any sort, to chuse a way how to serue God, because the right of prescribing that appertaines vnto himselfe. God had then commanded that no sacrifices should be offe- vnto him but in Ierusalem; Deut. 12.13 the Iewes thought to please him in other places: which false imagination also deceiued the prophane na­tions. And I would to God that it had onely rested there; but we see how the Papists are wrapped euen in the same error. Lastly, ex­perience it selfe teacheth, that this disease is common to euery age.

Obiect. If any obiect that the matter is not so great in respect of the place, that God should there­fore abhorre the sacrifices which were euery where offered him. Ans. First we must note the cause why God as then would haue but one onely altar, namely, to the end it might be a band of holy vnitie to this rude people, and that by this meanes Religion might conti­nue sound and immutable. Now although that this speciall cause ceaseth, yet must we holde this principle, that commaundements were giuen of God, euen touching the least things; to the end the Iewes might inure themselues the better to obedience. For in regard that superstition paints her face with the colour of deuotion, it is impossible, but men should flatter themselues in their inuen­tions.Obedience the mother of true re­ligion. Mens fan­cies, the fountaines of superstiti­on. Notwithstanding seeing that obedi­ence is the mother of true religion, it fol­lowes thereupon, that the fantasies of men, on the contrarie, are euen fountaines of su­perstition.

This also must be added, that euen as Isaiah did a little before reprooue the wickednes of the people, which raigned amongst them a­gainst the breach of the second Table of the law, which is loue; now also he makes his complaint, that they haue transgressed the first table. For in as much as all perfection of righteousnes consists in the obedience of the law, the Prophets when they would re­prooue the sinnes of men, one while they speake of the first, and then of the second ta-Table. We must also alwaies obserue this fi­guratiue manner of speech, when vnder one kind the Prophets do comprehend the whole in generall.

THe Hebrew particle may bee taken affi [...] ­matiuely, as I haue turned it: and it seemes that the Prophet alludes to those gar­dens vnto which they had falsely tied the ser­uice of God; for because he had made menti­on of these gardens, he threatens them with drought, casting in their teeth the confi­dence, which they reposed in them. You please your selues very much, in yoour gar­dens, and in your trees (saith he) but you shall be as trees dried, and subiect to fall. The Lord then scornes the foolish bragging of the idolaters who please themselues marue­louslie in their inuentions: and thinke that heauen must needs be opened to them, when they are in the midst of their ceremonies. As at this day when the Papists haue lighted vp their lampes, and decked their temples; when they shine with gold and pretious stones; when they heare, the melodie of their Or­ganes, and the sound of their bels, they thinke themselues the most happie people vnder the sunne, as if God being infinitelie beholding vnto them, and satisfied with such baggage, they were freed from feare of any danger.

THe Hebrew word Chason signifies strong; now it is here attributed to God: and yet notwithstanding it retaines still his significa­tion, as if hee should haue said, That god whom you made your strength, shal be turned into tow. And the maker thereof: hee meanes the caruer: but because mention is made of the idole, it must bee referred to the thing in question. Some thinke that the Prophet doth here note out the repentance of the ido­laters, who should acknowledge their follie, and with shame should burne their idols: but me thinkes, the Prophets meaning is other­wise. For euen as fire is made of drie stuffe, as tow and such like: so saith the Prophet, God shall gather you and your idols together vp­on an heape (as when one pileth vp a stacke of wood) to the end you may bee consumed together. So as the idols shall be as tow, and the men as the fire; to the end the flame may consume them both together.

And there shall be none to quench them.] Wee must note that when the Prophets speake of the wrath of God, they represent it by exter­nall signes, because it cannot be perceiued by our eyes, or other senses. Thus the wrath of the Lord, by which the wicked are destroyed, is compared to fire, that consumes all things. Now it sufficiently appeares by this, what the Prophet meant to say namely, that al the wic­ked shall perish, let their confidence be what it will; yea which more is, their ruine shall be so much the greater, by how much they shall haue placed their trust in false and deceitfull things: and that in the place from whence they hoped and looked for saluation, euen there shall perdition fall vpon them. For the idols and puppets are but matches to kindle the wrath of God withall; and that in such wise, as it can neuer be quenched.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This verse is expounded together with the eleuenth.

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

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

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

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

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

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

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

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

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

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

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

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

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

THese things are conioyned with the for­mer, and haue bin ill diuided from them by some. For after he hath with threatnings proclamed the iudgements of God, he ex­hortes the wicked to cease from beguiling themselues by a vaine confidence: as if he should say, I see you are blinded and drunke with vaine hope, so as there is no reason at all which can preuaile with you; which coms to passe, because you ascribe too much to your selues; and yet man is nothing: for you haue to doe with God, who with his onely looke is able to bring the whole world to confusion. This place is expounded diuersly: For some interpret it of Christ, & take breath, for consuming;1. King. 19.11. as also the Scripture is wont elsewhere to vse this similitude. They take nostrill for wrath, because the signe of anger appeares in the nostrils: and so gather this sense; Take heede you mooue not Christ to wrath against you. But if all be well waighed, we shall find this exposition to be far off from the scope of the text. Others, although they expound it of men in generall, yet notwith­standing they referre it to this sentence; Feare not them that can kill the bodie, Mat. 10.28. But this opinion is no more fitting with the text then the other. For it should be from the purpose and would not agree to the time: because there was then no occasi­on to disswade them from the feare of men. But as I haue said, the coherence of the text, cleares vs easilie from all doubts. For the be­ginning of the chapter following expounds this plainly, and confirmes it: and he which diuided these things did ill to separate that which should haue beene ioyned together: for he will there adde; The Lord will take from you the things which so much puffes vp your hearts, and begets such high spirits in you: This confidence which you haue is vaine and foolish. And thereupon dependeth that which hee now saith, Cease from man then

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

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

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

WE haue said a little be­fore that the Prophet goes on still with the same matter which he began in the ende of the former chapter. For hee admonisheth the Iewes, that how great riches soeuer they possesse; yet notwithstanding they shall not bee able by any meanes whatsoeuer to hinder the wrath of God (being once infla­med against them) to consume all their pre­parations. Whence it appeares, that they too much ouershoote themselues, who, to put farre away from them all feares, doe heape & gather together weapons, power, strength of warre, counsels, great store of victuals, and such like. The particle demonstratiue Hinneh, which wee haue translated, Behold, or Loe, is not put here for the more certentie of the matter; but to set forth the shortnes of the time, as if Isaiah should euen set the thing it selfe before the eyes of the wicked. For it often comes to passe, that those who dare not openly contemne the iudgements of God, do yet notwithstanding reiect them, as if they touched them neuer a whit; or else as if they were farre off from them. What is that to vs, say they? or, if afflictions come, wherefore should wee make our selues mi­serable before the time? when the calami­tie comes vpon vs, will it not then be time enough to thinke vpon it? Because then the wicked digge themselues such hiding places, and securely take their ease in despising the iudgements of God, the Prophet doth the more neerely presse them home, to the end they should not imagine that the hand of God should bee farre off; also that all their staies, which they promised to them­selues, should be but in vaine. To this apper­taines that where he calles God, the Lord God of hosts, that so his Maiestie might the more daunt their sleepie and benummed consci­ences. For God hath no need of titles: but it is necessary that our blockishnes and drou­sines should be awakened by the sense and feeling of his glorie. Now the Prophet in the first place threatens, that the Iewes shall be stripped of all abundance of victuals, so as they shall be forced to die for want. And by and by he will adde the same thing as tou­ching their succours of warre, and all helps of politicke order and gouernment. From hence we may gather, that the Iewes were so lifted vp with the prosperous successe which their affaires then had, that they foolishly se­cured themselues, as if they had been vtter­ly exempt from all damage or decay. But Isaiah lets them know, that not onely all the region shall bee smitten with the rods of God, but that Ierusalem in like manner, which was as it were the inuincible fortresse of the whole nation, should be smitten also: as if he should say, The wrath of God shall not one- be scattered vpon the bodie; but it shall pearce also euen vnto the very heart. As tou­ching the words, Mashen and Mashenah, which he hath put in the masculin, and in the femi­nine gender, I doubt not but by this diuer­sitie, he would more certainlie expresse, that all kinds of staies should bee broken: and therfore I haue translated, strength & say. For I approoue not of their expositions who re­ferre this to men: because it is rather to bee vnderstoode of all helps, of all kinds.

Notwithstanding some doubt whether the Prophet restraines this to victuals, or rather whether he referres it to the other helpes and staies which doe follow a little after. But it is very likely that vnder these two words he generally comprehends all things whatsoeuer, which are necessarie for the su­stentation of the estate of a citie, or people: and also, that by way of explication, hee names some specials.

1 The first member then hath this scope, to wit, that the Lord will tread vnder feete, all defences and riches, by meanes whereof they thought to continue safe; so as there should be nothing left to succour them. 2 Secondlie, he addes, what the pouertie and want shall be: and as we haue said, he begins with food, which, in the first place, is of al other the most necessarie helpe for sustaining mans life.

Now the Lord takes the strength of bread and of water away two waies: 1 first, when hee takes them from vs altogether; or else when 2 he takes away their strength to nourish vs.God takes away strēgth from bread after two sorts. For if God inspires not a secret vertue into thē, they can profit vs nothing at all, though we should haue them in neuer so great abun­dance: and that is the reason why it is said elsewhere, that he breakes the staffe of bread: Ezech. 4.16. That is to say, Though the Ba­kers giue out bread by waight,Leuit. 26.26. and though it be eaten, yet it shall not satisfie them any thing at all. This similitude ought to be dili­gently obserued, to the end wee may know, that although the bellie bee filled neuer so full, yet we shal alwaies bee hungrie,It is not bread, but God his se­cret blessing which nou­risheth. because the secret blessing of God, which nourisheth and giueth strength, is wanting.

But although the want wherewith the Prophet threatens the people in this place may be vnderstood of famine, because God will depriue the Iewes of all kind of reliefe; notwithstanding, because the Prophets are wont for the most part to take these manners of speech out of the law; this interpretati­on agrees very well. For hee might simplie haue said, I will take away from you bread [Page 36] and win [...]: but he expresseth a thing more secret, in speaking of the stay and strength of bread and water: as if he should say, Although the people bee not brought to pouertie for want of meate and drinke, yet God can so vse the matter, that they shall famish for hunger, euen whilest they swallow downe their mor­sels: because his blessing being taken away, all nourishment shall passe away as smoke. To be short, his meaning is, that the people shall haue no food that shall strengthen them, ei­ther because they shall haue no bread nor water; or if they haue them, yet they shall be able to get no nourishment out of them.

HE mentions other helpes, by which the state of nations or cities are vpheld in their perfection. He threatens that the Iewes 1 shal be wholly depriued thereof, so as they shall be able to doe nothing in the house, by counsell or aduice; nor in the fields abroad by force of armes. Now he standes not to keepe any strict order, but in contenting 2 himselfe with a briefe summe, he mingles one thing with an other. He beginnes with men of warre, by whose hand the countrie was defended. Sometimes God takes them away by death; and sometimes he makes them be­come faint hearted and effeminate. This last is the most vsuall, so that the successors doe degenerate from the valor of their ance­stors: and those who before were stout hear­ted, in processe of time become fearfull, and are disabled for the warre. We see also that the first often falles out, to wit, that the most valiant haue their courage by and by quailed.

He addes the Iudge, and the Prophet. Wee know that amongst the Hebrewes, Iudges are taken for all gouernors whatsoeuer. Also it is not to be doubted but that all Teachers whatsoeuer, are to be vnderstood by the 1 name of Prophet. He threatens the Iewes then, 2 that after the ciuill gouernment shal be abo­lished,The Magi­str [...]cie and the Ministry that to the Common-wealth which the two eies are to the bodie. and teaching extinct, that then they shall be cut off. And to speake the truth, the Magistrates & Teachers haue the same place in the Common-wealth, that the eyes haue in a mans head. To the same rancke also I referre the word ancients, who are the fittest to gouerne: because age obtaines prudence, counsell and grauitie. As touching the name diuine, although it be taken in the euill part in the Scriptures, yet it should seeme to be taken in the good part here; seeing Isaiah reckons vp those things which are necessarie to de­fend, or conserue the estate of a kingdome or citie. We may well cal this man then, one that knowes wisely how to forecast matters, and who hath a deep [...] insight into dark & obscure things, which are necessarie; not by diuinati­ons or superstitious Artes, but with a quick and prompt iudgement, and with great dex­teritie of wit. Also in regard that God had forbidden them to go to aske counsell of Ma­gicians, Inchaunters, Diuiners; and that Balaam himselfe testifies that there was no soothsaying in Israel; Numb. 23.23. if any had rather vnderstand this place of diuinati­ons made by Inchantments, I do not gainsaie it: neither will there any absurditie follow, to reckon it among the number of their cha­stisements, to wit, that this people so full of wickednesse shall be also depriued euen of all vnlawfull succours: as in Hosea, Hosea 3.4. the Idols are ioyned with the Altar and the sacrifices.

Hee calles him the Duke or Captaine of fiftie, according to the manner of speech then in vse. For the Captaines of fiftie were among the Iewes, as they of hundreds were among the Romanes. The Greekes do call them by a name which signifies Princes of hundreds. And because such manner of principalitie was not in vse among the La­tins, therefore the name also was vnknowne vnto them. The Hebrew word Ioets, which I haue translated Senatour, may be applied to particular persons, who are excellent in knowledge. But because they attribute it to Counsellors who exercise a publike charge, I would not depart from the common opinion.

Moreouer, because handicrafts men haue their good vse in the conseruation of the common good, and for supporting of an estate, aswell as other Arts, Isaiah saith, that they also being abolished, the downefall of the Iewes approcheth vpon them. The expo­sitours expound that which is said in the last place diuersly; word for word it is, He which vnde [...]standeth low words, spoken betweene the teeth. Now because the pythonicall spi­rits do giue their answeres by mumblings and low voices, some thinke that he should speake heere of Inchantments. Others ex­pound it better; who by the word Lachas vn­derstand secret counsels. But for as much as by this word, we may vnderstand a graue oration as well as of things secret; I haue not been afraid to translate it Oratours. Notwith­standing if any had rather vnderstand it of those men who are prudent and learned, who being vnfit for oratorie in publike, doe yet giue counsell in secret, which also is a good thing; I do not say against it.

To conclude, we are to obserue this summa­rie description of a well ordered estate. For 1 first Isaiah hath placed corne and other things necessarie for the maintenance of life in the forefront: 2 secondly, force of warre: 3 thirdly, knowledge how to gouerne y^e people, and other parts of politicall gouernment: 4 in the fourth place the propheticall function & charge: and 5 lastly handicrafts. The Lord beautifies the people with these helpes whom he minds to keepe safe and sound: and on the contrarie, strippes those of them whom he means to bring to ruine. Let vs know thē, 1 that all things which we finde profitable to maintaine vs in this life, flowes vnto vs from the free fauour of God. Whence it followes 2 that we consider an other point; to wit, that we take diligēt heed that we by our vnthank­fulnes [Page 37] doe not depriue our selues of so ex­cellent gifts of God.

TO the end the vengeance of God might be the more apparent, he now tels vs how wofull and miserable this change should be, to wit, when the faithfull & wise gouernours should be cut off; and that God should put da­stards & mecoks in their stead. By Children we must not onely vnderstand them that are so in age; but also in vnderstanding, and man­ners: such as are delicate and effeminate persons, who haue no strength in them; nei­ther are able to manage the sword that is put into their hand. He hath not opposed all the members one against an other: he thought it enough to shew y^e meane by which a Com­mon-wealth might soone be brought to ru­ine; namely, if so be that fooles and ignorant ones do beare rule, who are as children, in whom there is no wisdome nor grauitie to be found. We may therfore hold it for a sure principle, that he is vnfit to gouerne a Com­mon-wealth, that is not called thereunto of God, nor furnished with singular vertues: which thing Plato also did well perceiue; for howsoeuer hee were a prophane man,Plato. ha­uing no true knowledge of God, yet he well discerned that none was capable nor fit to sway publike affaires, but he which was indu­ed with diuine vertues. And as the admini­stration of Common-wealths is of God one­ly; so also is it necessarie that it be vpheld by himselfe in euery respect; and there remaines no more to those whom the Lord gouerns not, but that they bee like to children, yea that they be twice children, to wit, destitute of all counsell, and wisdome.

Now the Lord exerciseth his vengeance 1 two waies: for sometimes we thinke we haue men of grauitie and of experience in mat­ters; but when they take it in hand, they stumble like blind beetles, and haue no more skill and wisdome then little children; be­cause the Lord depriues them of this singular vertue, with which before they were indued: and puts them out of bias, as if he had smit­ten 2 them with a thunderclap. Sometimes also the Lord proceedes more slowly and takes away excellent personages for iudgement, by little and little, and such as were fit for gouernment: and transports the swaying of causes ouer to them which are not able to gouerne a familie, no not a sillie child. When these things come to passe, we may hold it for certaine, that destruction and ruine is not farre off.

Moreouer, we haue to obserue (as I tou­ched not long since) that the estate of a Com­mon-wealth well ordered,The estate of a com­monwealth well ordered is an excellent gift of God. is an excellent gift of God: seeing all the orders of Iudges, Se­nators, Souldiers, Captaines, Teachers, and Handicrafts men, doe all of them helpe one another by mutuall community: and doe knit themselues together for the common safetie of the people. For seeing the Prophet threa­tens and denounceth that these things shall be abolished as a most heauie iudgement of God, he sufficiently shewes, that these are rare and excellent gifts, which are necessarie for the conseruation of the people.

The office of Magistrates, Captaines,1 Magistrates. and Souldiers is here commended vnto vs then; as also the office of Teachers. Which we are well to note, against those franticke fellowes, who striue to cut off from the world, the pow­er of the sword; and all other good politicke orders. Now the Prophet shewes that these things are not taken away but when God is displeased. It followes thereupon then, that such folke who fight against such benefits of God, reiecting and quenching all that in them lies the same, are wicked ones and ene­mies to the publike good.2 Ministers. Also the Ministry of the word doth here receiue his commendati­on, without which a Common-wealth cannot long endure. For where no prophesie is (as Salomon saith) there the people perish: Prou. 29.18. Moreouer, handicrafts, tillage,3 Handicrafts men. all oc­cupations of what sort soeuer they be, as Car­penters, Labourers, and such like, which serue for the necessities and commodities of men, are here praised, as the ministers and seruants of the Lord, and haue the same end, as the o­thers before mentioned; to wit, to preserue mankind.4 Souldiers. A lawfull warre, is no­thing els but a manner of peace. We may also say the same as tou­ching them that professe the arte militarie; for although a lawfull warre ought to be no­thing else but a meanes of peace, yet not­withstanding, it is necessarie sometimes to come to strokes: so as they who haue the ad­ministration of the sword, doe vse it in defen­ding themselues and theirs. Warre therefore must not be condemned in it selfe, because it is a meanes to conserue a Common-wealth. Eloquence also is a thing not to be despised:5 Rethorici­ans. because there is often neede of it, as well in publike, as in priuate, fully and plainely to shew a thing, and to make a trueth cleare and euident. For that also is reckoned amongst the gifts and speciall blessings of God, when a citie aboundeth with prudent and elo­quent personages,Psal. 128.5. who can debate with the aduersaries, in the gate, or in the place where neede shall require to defend it selfe by counsell and reason.

Now the summe of this place is, that when the Lord takes away his gifts from a people, and changeth their estate,Note. be it any way how­soeuer, either by altering the forme of go­uernment, or that good gouernours be taken away; the wrath of God is to bee acknow­ledged, who takes away Kings in his wrath, as Hosea saith, and giues others in his anger: Ho­sea 13.11. We must not therefore attribute such changes to fortune, or to other causes.

HE here describes an exceeding great per­turbation which approched to fall vpon [Page 38] the Iewes; all good order being broken and fallen to the ground, as it happens to all peo­ple as soone as good gouernment is ouer­throwne. 1 We know how great the shame­les malice of mans minde is where ambition carries euery one away thereunto. Lastly, how furious the lusts of the flesh are, where there is no bridle to restraine them. And therefore it is no maruaile if one doe proud­ly lift vp himselfe against another, that cru­eltie hath the swinge there; and that euerie one takes libertie to commit all manner of outrage, when Iustice is ouerthrowne, and laid in the dust. If we wisely consider this, we shall esteeme more highly of the blessings which God bestowes vpon vs, when he main­taines vs in a tolerable and good estate, and suffers vs not to bee miserablie wasted and scattered. Whence it appeares, that those who spend and imploy their wits to ouer­throw politicke gouernments, are the open enemies of mankind: yea, they differ no­thing at all from brute beasts.

But this confusion which the Prophet here describes is most odious, to wit, that the child shall presume against the auncient, that the people of vile, and those of base condition, shall rise vp against those that are honorable, and men of reputation. For there is nothing more strange then to see them shamefully in­treated, who are worthy to be honoured. And yet notwithstanding these vnseemely and odious examples happen, when the politicke order is ouerthrowne. Whereas I haue tran­slated the verbe Niggsh. To endeuour, or to doe their vtmost, it was by constraint: for o­therwise the meaning of the Prophet had been imperfect.

FOr as much as this sentence is of affinitie with the former, and still continues to the words following, He shall sweare; it is cer­taine that the particle Ci. is taken as signify­ing a certaine time. For the Prophet inten­ding to set forth an extreame miserie into which this people should fal, he saith, There shall be no man which will take the charge of gouernment vpon him, although he shall be entreated so to doe. Surely ambition hath the swinge so for the most part amongst men, that the greater part doe alwaies thirst and long for headship (and that with enuie) one ouer another, yea they aspire many times to get it with hazard of their liues: For euen in all times we shall see that the greedie lust to reigne and rule hath shaken the whole world: and there is not the meanest village in which some are not to bee found who would be right glad to haue power and au­thoritie giuen them to command the rest: so much is flesh and blood prone by nature to be couetous of honour.Things are come to a ve­ry low ebbe, when men refuse to beare rule. Whence wee may perceiue, that all things are brought to an extreame exigent, when such a dignitie is not onely contemned, but also reiected with a disdainefull refusall. For the calamitie is extreame, and past cure, when men begin to flee and auoid that which they were wont na­turally to couet.

But for the fuller amplification of the mat­ter, the Prophet sets other circumstances before vs; to wit, that the Iewes shall rather cast off all sense and feeling of mercie and humanity, then to take vpon them the charge of gouernment. If any should refuse to rule in a strange countrie, it may bee it would not seeme strange at all: but when we speake of the preseruing of our brethren, it is too vn­curteous a dealing to refuse so honorable a charge. It is a signe then of an extreame de­speratenes, when he vpon whose faithfulnesse his brethren doe rest themselues, and whose aide and succour they wait for, and desire, reiects and casts all desire of rule and autho­ritie from him.

And therefore also they haue been wont to chuse those for Princes who are rich; or at the least, it is very seldome that gouernment is committed to any, but such as are of a com­petent sufficiencie, lest their pouerty should expose them to contempt and disdaine, or else draw them to vse vnlawfull shifts.

This circumstance is also added, to wit, that although they bee sufficient to beare the burthen, yet they shall nor accept of it; as if hee should say, that not the meane and base people shall refuse the place of gouern­ment onely, but euen the greatest and best furnished also. Moreouer, the verbe, shall take, hath a great emphasis in it: for it is altoge­ther as much in effect as to lay hands vpon him, to arrest him: as if Isaiah had said, Those who shall seeke a Prince, shall not proceede therein by allurements nor intreaties, but there shall bee a multitude full of tumult, where they shall endeuour to lay hands vp­on some one or other by violence, and shall force him to take the charge of gouernment vpon him. And there is no lesse weight in the last circumstance when he addes, This scatte­ring shall be vnder thy hand, that is to say, At the least if there be left in thee any sparke of mercie or humanity, put forth that strength thou hast to helpe vs in this our extreame misery. For when a troup of men are as a scat­tered flocke, asking succour at the hands of one of their brethren, as at their pastor and shepheard, yea, pitifully bewailing their scattering, their hearts are harder then iron or flint, who will not then lend their helping hand for their helpe. Some translate, Let thy hand be vnder this scattering; to wit, to su­steine it: as if there were therein some am­plification in the Prophets words.

BY the word, To sweare, he expresseth a ve­hement refusall, and a resolute denial. For [Page 39] often it falles out, that he, who in the begin­ning excused himselfe, and made shew to bee vnable to doe any thing, yet at the last being intreated, doth yeeld to that which is reque­sted of him: but he who refuseth any thing, and that by way of an oath, giues them that haue sought his helpe no hope, that hee will euer fulfill their desires: for he hath resolued to continue his purpose. And it may be also that the particle, in that day, signifies as much as incontinently, that, is without pausing any thing at all, or making any longer cōsultation about the matter. But because it may also be taken to signifie a time full of calamitie, I do not gainesay this latter. There is no difficul­tie as touching the Prophets meaning, one­lie he purposed to say thus much in effect, that there shall be no refuge nor fit remedie to restore this wofull dissipation.

Although the expositors doe interpret this hebrew word chobes [...]h diuersly, yet I agree willingly with them, who thinke it should be a similitude taken from Surgeons: because there is nothing more fitting thereunto. And it is all one as if some bodie being called to heale a sicke man, he should answere, I am no Physitian; or, the nature of the disease is so incurable, that it is impossible to heale it. The coniunction copulatiue Ʋau, which fol­lows afterwards, is put to note out the cause of such a deniall, as if he should say, I assure you I haue no power to do it. His meaning is then, that the estate of this people shall bee so desperate, that there shall not a man bee found, who dares giue order to redresse their wants; no not when things shall bee driuen to a narrow pinch.

HEre the Prophet shewes the cause of this ruine; lest it might seeme that God were cruell in chastising his people thus sharply. Now it is as much as if he had said, This people doe perish most iustly, seeing they haue so many waies hardned their harts against the wrath of the Lord. And hereby he cuts off all complaints. For we know how audaciouslie the world rageth when it is cha­stised more then ordinarily it is wont to be. Now he saith, they were readie both in words and deeds, to commit all sorts of euils. Hee speakes also of the destruction of the citie as of a thing presently acted; albeit the time past, may bee taken for the time to come, as oftentimes it is.

To prouoke to wrath.] This manner of speech amplifies the fault: shewing that of set purpose they meant to prouoke the Lord. For the things that are done before our eies doe very much offend vs, especially if they be displeasing vnto vs. Wicked men mocke with God, as if they could beguile him. But because nothing can be hidden from him, be it neuer so secret, Isaiah reprocheth them that in his presence without blushing they ouerflowed in committing their wickednes­ses. The epithite glory, is also to be marked: for it is a signe of more then a furious bru­tishnes, not to be touched with any feare or reuerence, when the Maiestie of God is pre­sent. Now God had wonderfully manifested his glorie to the people of Israel, so as they ought to haue been humbled in good ear-earnest, if they had had any droppe of shame or modestie in them. Let the wicked then murmure against God as they will, and accuse him of crueltie, yet shall the cause of all their calamities be found in their owne hands.

BEcause the Prophet had to deale with hy­pocrits, that were shamelesse and impu­dent, who yet bragged that they were very holy men: hee saith, that their very coun­tenance testified against them, what they were, and that there was no need to goe seeke out witnesses a farre off to beare witnes against them to conuince them of their wickednes. For he takes the word, to answer, to beare wit­nes, or to confesse. Howsoeuer then that they disguised their faces and their foreheads, so as they were able to deceiue others, yet not­withstanding God constraines them to dis­couer themselues, and to manifest themselues to be such as they were indeede: so as in de­spite of their teeth they bare the markes of their fraudes and dissimulations in their faces.

Others expound, that their wickednesses were so apparent that one might perceiue the vilanie which they would couer, as in a glasse. But that which by and by followes confirmes the first sense, when he saith they declared their sinnes as the Sodomites. By which words he signifies, that they so let loose the bridle to wickednes, y^t they bragged of their filthinesse without blushing; as if it had been some excellent thing worthie of praise; first to haue taken away all difference betweene honest [...]e and vilanie, and then to giue ouer themselues to all prophane licen­tiousnesse. And therefore he compares them to the Sodomites, Gen. 18 20. & 19.5. who were so farre blinded with their voluptuousnesse that they cast themselues headlong with a blockish brutish­nes into all manner of leaudnes. You see then what is meant by the testifying of their fa­ces, whereof he hath spoken before, to wit, that they bare in their faces manifest tokens of impietie, which were more then sufficient to witnesse their guiltines.

Woe be vnto them.] He here expresseth that which hath been said heretofore alreadie: that all the cause of their euils remained in themselues: because they had prouoked the Lord by their vices and naughtines. And therefore they had no way to wind them­selues [Page 40] out; and if they did, yet it should bee but in vaine, because the euill was so rooted in their bones; as if hee should haue said, Seeke what pretext you can to colour your sinnes, yet you cannot accuse God, as if hee should smite you wrongfully. Know then, that your selues are the cause of it; and therefore giue glorie to God, and lay the whole blame vpon your owne heads.

BEfore I set downe the opinion of others, I will touch y^e true meaning of the words. Because it is an vsuall thing that the threat­nings of such heauy vengeances of God haue been wont to bring a marueilous bitter and sharpe temptation to the faithfull; and with­all because there is seldome any such pub­like calamities, but they are also wrapped vp in the same with the wicked; for this cause the Prophet, as I take it, brings them back to the prouidence of God, which neuer so con­founds things together, but that in the mid­dest of such confusions he hath skill to dis­cerne betweene the euill and the good.

But this place is diuersly expounded. For some translate, Say to the iust, because he is good, he shall eate the fruite of his hands: and after their opinion, we should gather this sense; I will and commaund that the godly be of good courage: for howsoeuer I doe sharply punish the sinnes of the people, yet notwith­standing it shall goe well with them. But this sense seemes to me more agreeable, Say, that is, hold this for a sure principle. Because to say, is often taken in the Scriptures to think, and to haue been perswaded:Psalm. 39.1. as in Dauid, I said, I will take heed to my waies: and infi­nite other such places. He commaunds not then that one should tell the iust; but that euery godly man should rather be perswaded of this truth in his owne heart: namely, that his estate should be happie and blessed, how­soeuer it seemed miserable for the time pre­sent. And so I take the word Tou; for an happie and prosperous estate: as in the for­mer verse he vsed the word Raah, which is of a contrarie signification, & against which he now opposeth Tou. And thus I thinke that Raah should not be taken for wofull; but for a troublous estate.

Also because word for word, it is, Say, Surely it shal be well with the iust, it seemes that the particle C [...] should either be affirmatiue, as in many other places: or rather superflu­ous. Although it be very likely, it should be put by way of confirmation, as if he had said, Surely it shall be well to the iust, let all occa­sion of doubting therefore betaken away, and let it be held for certaine, that his con­dition shall be most blessed and happie. Now forasmuch as this is hard to perswade any of, he addes, that he shal eate the fruit of his workes, that is, he shall not bee defrauded of the re­ward of his equitie. Whereas others take To say, to admonish, and translate these words It shall be well, Admonish the iust that he do well; I reiect that expositiō as beeing drawne too farr off.

HE opposeth this as a contrarie member to the former: from whence it is easie to gather the Prophets meaning: to wit, that his purpose was to comfort the good, and to terrifie the wicked by setting forth the righ­teous iudgement of God. For when any great calamitie falles out, by which all are alike af­flicted hand ouer head, we begin to call it into question whether the world be guided by the prouidence of God or no, or rather by the turning of the wheele of blind fortūe. Thus the faithfull feare to be wrapped vp in the same ruine with y^e wicked. Others againe think that it is all one whether a man bee godly or wicked, seeing aswell the one as the other are alike afflicted with pestilence, warre, famine, and other such correcti­ons. And so from thence, this peruerse ima­gination entreth in the minde of man, that there is no difference betweene the reward of the godly, and the vngodly. Amongst such an heape of darke cogitations, many by the temptation of the flesh, are solicited to des­paire. The Prophet therefore shewes the vp­right iudgement of God; to the end they might perseuere in his feare; and might also know, that those shal not escape vnpunished, who perswade themselues that he will not correct them, though they prouoke him day­lie to wrath and indignation.

Also he exhorts them to magnifie and ex­toll 1 Gods iustice with high reuerence: as if he should say, Do not think that this world is gouerned by chaunce: or that God strikes he cares not how, without keeping measure: but resolue your selues assuredly that he will deale well with the iust: for the Lord will giue him that which he hath promised, and will not disappoint him of his hope. And on 2 the other side, be you as verilie perswaded that the condition of the wicked shall bee most accursed: because hee himselfe seekes his owne woe, and therefore shall it fall vpon his owne pate. And herewithall the Prophet also reprooues the blockishnes of the peo­ple who felt not the iudgement of God. For they suffred the punishment of their iniqui­ties; and yet they hardenned themselues a­gainst the blowes, as if they had bin altoge­ther senselesse. Now there cannot a worse thing befall vs then when we harden our hearts against corrections, and feele not the hand that smiteth vs: when we perceaue such a senselesnesse in vs, surely then we are almost past hope of amendment.

THe Prophet also reprooues the follie and blockishnesse of this people who were starke blind, euen at noone day. There is nothing which men beare more impatiently, then to endure the yoke to be laid vpon their shoulders: neither do they verie rea­dilie submit themselues to the gouernment of any that haue more power then them­selues. We must needes say that such as obey delicate and effeminate persons, and suffer that such folke should oppresse them, are be­come sottish, impotent, and faint hearted. Neither is it to be doubted also, but those who thus willingly did offer their shoulders like Asses to beare the burthen, were smitten from heauen with a spirit of amazednes. I graunt that those who are couragious ought to beare the rule of a tyrant: but Isaiah re­prooueth the Iewes, who for that they had obstinately shaken off the sweete yoke of God, were now readie to yeeld themselues vnder vilanous and base subiection, & that with most seruile conditions. They could not complaine that they were constrained to it by force, seeing they obeyed them freely; to whome notwithstanding they needed not to haue beene subiect vnlesse they would. Whereby it appeares that they were stricken with the hand of God, and daunted with feare, so as they had neither strength nor wit left in them.

And it is euen that same vengeance wher­with God had threatned the people with be­fore by Moses. For as we said erewhile, the Prophets had still an eye to this generall doctrine of Moses in all their Sermons. For how can it bee that men hauing power to re­sist, should willingly put themselues into bon­dage (which notwithstanding they naturally flee) vnlesse that God hauing depriued them of all counsell and vnderstanding, should thus leaue them to themselues to auenge himselfe by this meanes of their rebellions? Wherefore as oft as the like befals any of vs, let vs not think it is come to passe by chance: no, let vs on the contrarie know, that when witlesse men, and more feeble then little chil­dren, shall haue dominion ouer vs, that the wrath of God hath then ceassed vpon vs: vn­lesse peraduenture we meane to be reproued by the Prophet, of a much greater blockish­nesse.

They that lead thee.] He goes on stil with the same doctrine, to wit, that God is exceedingly angry with y^e Iewes, in that he hath let loose the bridle to the wicked to trouble all. From hence also we may coniecture, that the com­mon people foolishly suffered themselues to be led hoodwinked by the Gouernours; so as they receiued their edicts and course of con­uersation as oracles. Now all the corruptions which raigned euery where, came frō thence. To the end that y^e contagion therfore should not spread further by the ignorance of the people, Isaiah cries to them that they should take heede of the Gouernours themselues who were carrying them away headlong into destruction. Others expound; Those which make thee happy. But because the participle which he vseth may be deriued from the verb Iashar, which signifies to gouerne, I had rather follow this interpretation, because me thinks it sutes best with the scope of the text. I con­fesse indeede that the false Prophets flatte­red the people: yet I see no reason why he should mention their flatteries in this place. But it agrees very well to the heads and lea­ders: namely that they were the cause of ru­ine. For as the Princes are ordained for the common safety, so also is there not a more dangerous plague, then when they be men of no value; ruling all things as they list. He saith then, that those which gouern are the cause of the euill, and corrupt all; seeing they ought to correct others, & to shew them the way by their examples.

WHilest impiety runnes ouer the coun­trie with the raines in her neck, and that the Lord sends no succour from aboue, we either think that he is idle, or that he hath forgotten his charge. Therefore after he hath complained of the princes which did not their office, hee addes now that the Lord will do his; and that he will not suffer such wicked ones to goe vnpunished. For there cannot be a greater offence, nor a thing that troubles our mindes more, then when Magi­strates in the open sight of all the people shall shew all manner of leude examples, and yet none must dare once to open his mouth: nay by your leaue they must be soothed and flattered. Then we beginne to aske where is the Lord become? from whom (by this ouer great licentiousnes) the chiefest thing where­in his glorie ought to shine, to wit, in good gouernment, is taken away. Isaiah meetes with this difficultie. As if he should say, Albeit I confesse indeed that the common people are bad inough; yet because y^e Princes them­selues are corrupt in the highest degree, yea so farre as by their euill examples to defile the whole bodie of the cōmon wealth; know ye, that God is gone vp into his heauenly throne, as a iust Iudge, who at the last wil cal them to account, and will giue euery one of them according to their workes. And yet he exempts not the common people as if they were faultlesse; but to y^e end we might know the fountaine whēce all the euils proceeded, he chieflie applies himselfe to y^e Gouernours in particular, and threatens them with that punishment which they had deserued. Hee had set vp a iudgement seate for God before; from whence he should pleade: now he tels them againe that he shall come: but how? with the auncients. Now although it were not greatly from the purpose, that the Prophet shuld allude to those lawful assemblies, where [Page 42] the ancients are set with God, as being his leiutenants: yet notwithstanding I agree to the most receiued opinion: to wit, that God will euen plead against the Ancients of his people. This place then answeres to that of Dauid; God sits in y^e assembly of gods: Psal. 82.2. In a word, his meaning is to say, Although the Princes haue libertie now to doe what they will without punishment, and that no man dares reprooue their disordered appe­tites; yet know ye that there is a day cōming wherein they shall feele that God hath au­thoritie aboue them, wherein also they shall render vp an account to him of all their doo­ings.

No doubt but the Iudges of that time were very vnwilling to heare such reprehen­sions: 1 for they could not endure to be han­dled 2 so sharpely; neither did they thinke it 3 was lawfull so to doe: because they would 4 haue all in their power; & would haue their fantasies held for law, that all things which 5 please them should be lawfull for them; that euery man should glose and flatter them, by consenting to the things which they had 6 wickedly done: they would bee iudged of none in their actions; no, they would not be subiect to God himselfe. Being growne to this vnrulines then, so as they could neither beare admonitions nor threatnings, the Prophet euen summons them to appeare be­fore the iudgement seate of God.

We must note also, that they are called ho­norable Princes of the people; but it is in title onely: for in respect of their great dig­nities they thought themselues exempt and discharged from all lawes, as by some speciall priuiledge: and thought that howsoeuer pro­phane Kings and Princes were indeed sub­iect to the iudgement of God; yet that they notwithstanding were exempt from it by meanes of their holines. They perswaded themselues then that they had nothing to doe with reprehensions, as being a matter needles to proceede against them by threats and terrors, as if they had been prophane persons. And therefore the Prophet expres­ly telleth them, that the Lord will not onely enter into iudgement with the Princes in ge­nerall; but with these proude hypocrites, to whom he had committed the charge of his people.

And you haue consumed vp.] The similitude of the vine is very common, specially when mention is made of the children of Israel. And by this word the Prophet redoubles their fault, because they had dealt no more fauourable with the people of God (whom he had loued with a singular affection) then if they had been some profane nation ouer which they had ruled. This pronoune you, also hath great vehemencie in it: because he speakes euen to the husbandmen them­selues, who being set to dresse the vine, did deuoure it like wilde beasts. And therefore he greatly amplifies their crueltie in this be­halfe. For what a disloyaltie was that to de­uoure that which they should haue conser­ued and kept? Now the Lord shewes by this similitude, what a care he hath of his; and how affectionately he loues them: not onely in regard that the Church is his vine and he­ritage; but also when he saith, that hee will not suffer the disloyaltie and wickednesse of them that gouerne by tyrannie.

When he ads, that the spoyles of the poore were in their houses, hee names one par­ticular, by which the other parts of their life might be knowne. Now the Princes houses should rather haue been as the Lords house, in regard they supplied the place of God, which ought to haue been holy to all. It was an extreame sacriledge then, when of a sa­cred place they made it a theeuish den. Also this word poore, augments their fault. For it is the most barbarous crueltie of all others, to snatch from the poore and needie, who are not able to defend themselues, and therefore ought rather in deed to be succoured.

HE reckons vp some particulars, by which it appeares that the poore were proudly dealt withall by them; yea cruelly, and with all oppression and wrong. It was not need­full that the Prophet should recite by peece­meale al things which were to be reprooued in the Princes: because by this little, it suffi­ciently appeares how vniust and tyrannicall their gouernment was. But where shall the poore finde refuge, if not at the hands of the Magistrate, who ought to be the father of the countrie, and to be an helpe to miserable persons? Therefore hee vseth an interro­gation with a kind of vehemencie, What? as if he should say, What boldnes is this? What barbarisme and crueltie is it thus to abuse the wretched estate of the poore, and to spare them nothing at all? So also by the two similitudes, he sets forth their pride, ioyned with crueltie.

Saith the Lord of hosts.] To the end this re­prehension might haue such authoritie a­mong them as was meete, he sets the person of God before them: for here is a close op­position: as if hee should say. You must not take these things as from the mouth of man, but it is God himselfe, who is the author of this accusation: it is he that pursues these in­iuries, who will also take vengeance of you for them in the end. And therefore because those who are set in any degree of honour do vsually so ouerflow with pride, that they de­spise the words and admonitions of all men, he opposeth against the pride of such, the Maiestie of God, to the end they may not bee so conceited as to despise the sharpe threat­nings which hee hath charged them with in good earnest. And yet let vs remember that wee take not this place as if the Prophet preached nothing but the mercie of God on­lie. For hauing denounced vengeance in generall to all, he toucheth the heads espe­cially, to the end that neither the one nor the other might thinke to escape the hand of [Page 43] God. Wherefore hee here vseth the argu­ment, which we call from the greater to the lesse: How can it be that the Lord should par­don the common people, seeing hee must euen punish the Princes, because they haue destroyed the vine?

HEre followes another threatning against the ambition, dissolution, and pride of women. And in this the Prophet hath not followed any precise order, but reprooues now one vice, then another, as the matter required: and then hauing finished his ser­mon, hee comprehends a briefe summe of it in few words, as hee did in the first Chap­ter. Hee speakes then against sumptuous apparrell, and superfluous ornaments, which were euident signes of vaine ostentati­on. For where there is this excesse in ap­parrell and ornaments, there is alwaies am­bition ioyned with it: and so by conse­quence, many other vices for the most part, doe goe hand in hand with it. For, from whence comes the superfluitie both of men and women, but from pride? First then hee iustly taxeth this vice as the welspring of all the abuse, and shewes it by the signe there­of, to wit, by their going; because the wo­men walked with stretched out necks. Now as it is an euident signe of modestie to bow the head (as also prophane authors doe witnes) so to lift it vp too much, is a signe of arro­gancie. And for a womans head lifted vp, what can it shew else but pride? The Pro­phet therfore did wisely, in beginning at the fountaine it selfe: for if he had begun at the outward signes; as at the garments, walking and such like things, they would haue had their replies at hand, to wit, that their harts were vpright and innocent enough for all that: and that there was no such great ne­cessitie to crie so bitterly against them, and to summon them before the iudgement seate of God for putting on a little braue or light apparrell. To the end therefore that hee may meete with their vaine obiections, hee first discouers y^e inward disease, which shewes it selfe euery way in all the outward attire.

That which hee addes of wandring e [...]es, shewes a shameles lust, which is oftenest seene and espied (as certaine witnesses thereof) in the eies: for bold and audacious eies, are the true messengers of a dishonest heart. On the contrarie, chaste women haue their eies sted­fast and drawne in as it were, rather then rouing and wandring abroad. Tinkling. This gesture sutes wel with an immodest and lasci­uious countenance. It is vncertaine, whether the women had little belles to their panta­bles, which tinckled as they went: or rather whether in keeping measure they carried their countenances as women dansers do, because the manner of attire is much chan­ged since that time. Notwithstanding I wil­lingly receiue this exposition; that in going they made their steps to sound: for the very words doe sufficiently shew it.

HEre is a coupling of things together, in stead of a particle that renders the cause. For he denounceth, that seeing they cannot be amended neither by gentle admonitions, nor by any words; that the Lord will pro­ceede otherwise with them, because hee will no more vse sharpenes and rigor of speech, but will come vpon them in great displeasure and with his arme out strethed to take ven­geance vpon them. And therefore euen as they had shewed their rebellion from the head vnto the feete, so he also giues them to vnderstand, that the Lord wil shew the signes of his vengeance vpon all the parts of their bodies. Wherefore he begins with the head, where the principall decking is; and after­wards descends to the other parts. Now we are to obserue that the Prophet reprooues not the excessiue pompe of these women with this sharpenes & vehemency without cause: for aboue all other vices,What vice is most predo­minate in women. wherewith they are stained, they naturally burne with a fond desire to decke and trim themselues braue­ly. And although they are prone enough by nature to couetousnes; yet will they spare no cost to make themselues fine: yea, they wil pinch their bellies, and offer violence to na­ture it selfe, that they may haue wherewith to attire themselues the more costly & sump­tuously: so greatly are they corrupted with this vice, that it surmountes all others.

Histories doe shew what vprores women haue raised at Rome, Women made an vp­rore at Rome, be­cause of a law made for restraint of fine ap­parrell. by reason of the law cal­led Oppie, which was ordained concerning apparrell, because one side would establish it, and the other part would haue it aboli­shed: so that there could be no conclusion made hereabout by any graue and moderate course, because of their riots. But we neede [Page 44] not goe so farre to seeke examples; for wee may find infinite numbers almost thorowout all nations; so as it is a vice too common in al ages.

Now because we are alwaies sharpe witted to deuise excuses to couer our excessiue su­perfluities, therefore the Prophet pointes as it were with his finger at the fountaine of all the mischiefe: to wit, this furious pride, be­fore spoken of, wherewith women are car­ried away when they are to shew themselues, and appeare before others. For to the ende, they may be the better seene and discerned they will shine with deckings of their gar­ments, that so the eies of euery one may be drawne vnto them. The Prophet then ha­uing touched the inward sore; hee reckons vp many particulars, that so he might bring the sottishnes of women into the open view of all the world to receiue disgrace. And therefore hee makes a long catalogue; be­cause none are more curious then a woman about this matter of piling vp fashion vpon fashion, and tire vpon tire. She will heape ornaments one vpon another without nūber: and therefore it was not without cause that the auncients in times past called a womans cabinet,A womans cabinate called a world by the Anci [...]nts. or chest, A world. For if all the pie­ces which are here mentioned, should be ga­thered together, and laid vpon an heape, a man should find as many fashions as there are parts of the world. And therefore it seemes the Prophet here rifles the chests of women to bring forth their paltrie packe of iewels which were laid vp therein; to the ende that by how much the more they glo­ried in them, and tooke pleasure therein; by so much the more euery one might bee made y^e better acquainted with their follies. Therefore howsoeuer here bee a long cata­logue, yet is nothing superfluous; seeing thereby their insatiable lusts are the better discerned.

As touching the particulars, I meane not to stand dilating vpon euery thing apart, seeing euen the best learned of the Hebrews themselues are doubtfull concerning some of them, neither can they make any true di­finition of the sundrie formes of these orna­ments. It is sufficient for vs to know y^e summe of the words, and to vnderstand the Pro­phets drift; to wit, that he gathers together and reckons vp all these apish toyes, to the end the ambition and dissolution, with the great varieties thereof, might be so manifest; that there might no excuse bee brought for defending of them. Also it were too great an impudencie to affirme that whatsoe­uer women deuise in their foolish braine be­yond the bounds of common honestie, should be counted and esteemed as necessarie for couering the bodie. For how many things are they which he here recites, which are nei­ther required for nature, necessitie, nor for honestie? To what purpose serues these bracelets, earings, chaines, and other iewels? whence it appeares, that such a superfluous heape, could not bee excused with any pre­tence whatsoeuer. It is therefore an immo­derate superfluitie which must either bee re­pressed, or restrained; for that oft times they fall out to bee whorish intisements, where­by to weaken the heart, and to inflame it with wanton lusts. No meruaile therefore, if the Prophet be so earnest against this vice, and denounceth such fearefull iudgements against it.

IT is certaine that this region abounded with sweete smels: and wee neede not doubt, but they were very inordinate in the vse of them, as in other things. We see that euen the nations very farre off from the East, did not abstaine from excesse herein: for there was no cost nor long distance of places which could hinder them from it. How much more did the excesse herein ouerflow then, thinke wee, in the place where such things were in abundance? whereby doubtles one might see lust enflamed, and dissolutions aug­mented more and more. He signifieth then that they did many waies abuse these oint­ments and perfumes. For men are ingeni­ous in pursuing their lusts, and yet can neuer be satisfied.

In stead of a girdle, a rent.] Others translate, Ripping, or vnloosing, that is to say; the Lord will vngird them. Now he meant to oppose two things greatly contrary one to another: to wit, that as the women walked being curi­ously girt and adorned, so they shall now walke torne and naked. He also opposeth to dressing of the haire baldnes: because they did not weare their heare modestly, but in all dissolutenes. Also against a stomacher, a girding of sackcloth: Now whether it were a belt or some other kind of girdle, it is cer­taine that the Prophet meant to decipher out some ornament which was in great estimati­on. Also he opposeth burning, to beautie: For delicate & braue women are afraid to go of­ten into the sunne, for feare of being sun­burnt: and yet he saith notwithstanding that this shall happen vnto them. In a word, as well men as women are here admonished how soberly they are to vse all the gifts of God, as well in their diet, and apparell, as in all their other behauiour. For the Lord can­not away with excesse, and it must needes be that he auenge himselfe vpon it by sore and grieuous punishments, when men will not be brought into order by light corrections.

NOw he turnes his speech towards Ierusa­lem, and to all the kingdome of Iudah. [Page 45] Hauing therefore shewed, that the whole bo­die is infected and corrupt, and that there is no part free frō contagion, & hath not spared so much as the very women, he returnes vnto a generall doctrine. Now yee know it were not conuenient that there should bee giuen to euery woman many husbands. Besides, that which followes in the next place did not appertaine to this people only. Now hee sets before them the manner of their cha­stisement, in telling them that al the strength of the people shall bee brought downe by warres. And from thence followes the mour­ning of the gates, which he foretelles shall come to passe when these discomfitures shall fall out. We know that in that time they kept their assemblies in the gates. So then euen as the gates did (as you would say) reioyce in the multitude of the Citizens: so they are said also to mourne when there should be such an horrible wast and consumption of them. Notwithstanding, I denie not but that hee compares Ierusalem to a desolate woman be­wailing her widowhood. For it was the manner of those that mourned, to sit vpon the ground: as also this people were addicted to many more ceremonies, then our manner of life will beare. The summe notwithstan­ding of his speech is, that the citie shall re­maine without inhabitants.

HEE still followes the same matter; and no doubt but this Ser­mon was made toge­ther with the former. And therfore we must not separate this verse in any wise from it. By this circumstance hee more fully expresseth what that ruine and destruction which he had before threatned against the Iewes, should bee. For vnlesse threatnings be redoubled against hypocrits, either they will play the deafe men, or else they will extenuate them in such sort, as the seueritie of God shall not touch them to the quicke. He here shewes then by the effect what horror of imminent destruction shall come vpon them, to the ende they should not promise an escaping from it at their plea­sure: as if he should say, Thinke not that a little skirmish shall lessen your number in some part: but it is rather an extreame ruine which threatens you; so as there shall scarse­ly one husband bee found for seuen women. And hereunto appertaines the word, shall take. It is a thing contrarie to the modestie of a woman, to goe and offer her selfe of her owne accord to a man. Now the Prophet saith, that they shall not onely doe so: but that there shall be seuen women, which shall lay hands vpon a man to take hold of him; so small shall the number of men be.

That which immediatly followes doth yet amplifie this extreame wast; when they say, We will eate our owne bread, &c. For seeing it is the proper office of the husband to pro­uide for his wife and familie, the women doe seeke husbands with vnequall and base con­ditions, when they discharge them of all care of getting their maintenance. There must needs bee a very small number of men left then, when many women hauing cast off all shamefastnes are not onely constrained to content themselues with one husband, but doe also agree to get their owne liuing, and desire no more but that the husband will keepe the faith of mariage with them.

Let thy name be called vpon vs.] We may ren­der it in another sense, Let vs beare thy name. For when the woman comes into the family of the husband, shee takes his name, and loseth her own:1. Cor. 11.3. in as much as y^e husband is her head: and therefore her vaile is a signe of her subiection. As Abimelech said to Sara, Abraham thy husband shall be the couering of thine head: Genes. 20.16. But if the woman marrie not, she remaineth couered vnder the name of her family. Now it sufficiently ap­peares by the 48. chapter of Genesis, that this is the true sense of this manner of speech: where Iacob blessing his nephewes, saith, Let my name, and the name of my fathers, Abra­ham and Isaac, bee called vpon them: that is to say, Let them be of our stocke, & partakers of the couenant, & neuer shut out thereof, as it came to passe in Esau and Ismael. Gen. 25.23. & 21.10. Cato and Martia. The pro­phane authors also speake after this man­ner: Martia desiring to returne againe to Cato, (as it is in the second booke of Lucanus) saith, Giue me only the bare title of mariage: let it bee lawfull to write vpon my Tombe; Martia wife of Cato.

Now they say, Take away our reproch: be­cause it seemes that they beare some reproch, when they find no husbands: not onely in that it seemeth they are despised as vnwor­thy, but because it was a singular blessing of God among the ancient people to haue po­steritie: and therefore the Prophet saith, they shall not onely haue neede with care to bethinke them how to auoid this reproch; but shall vse all possible perswasions to at­taine thereunto. Lastly, he signifies that the destruction shall bee such, that almost all husbands shall die.

THis consolation is added in very good season, in regard that the faithfull might haue bene vtterly discomforted with the newes of such an horrible waste, and might doubt in themselues how the couenant of God could stand fast in this so great a ruine of the people. For there is great differēce be­tweene these two things, that the people shall be as the sand of the sea for multitude, and yet notwithstanding that they shall be so rooted out by an horrible ruine, that there shall be no dignitie nor glorie at all remai­ning in those that shall escape, no, not so much as a glimpse of any name. Isaiah there­fore according to his custome, as also the rest of the Prophets, preuents the mischiefe in due time, and moderates the terror by ad­ding this consolation, to the end that the faithfull should assure themselues, that not­withstanding all these things, the Church shall be saued, and that by this meanes they should fortifie their hearts in good hope. Euen as then in the second Chapter he dis­puted touching the restoring of mount Zion, so now also he promiseth, that a new Church shall spring vp, euen as a bud or sprig shoo­teth vp in the field, which was vndressed be­fore. They do commonly expound this place of Christ: and so much the rather is this opi­nion receiued, as it seemeth to haue some colour by the sentence of Zachary; Zach. 6.12. Behold a man whose name is Branch. Which is also fur­ther confirmed, in that our Prophet speakes not barely of this branch, but with addition, of honorable: as if it had been the meaning of the Prophet to speake of the Diuinitie of Christ. And after when the Prophet addes the fruit of the earth, they referre that to his hu­mane nature. But when we shall consider all things aduisedly, I doubt not but he taketh the bud of the Lord, and the fruit of the earth, for an abundance of most ample and vnwon­ted grace, which abundance shall recreate the affamished: for he speakes euen as if the earth after a waste should be so barren and dry, that it should neuer promise any bud to come out of it, thereby to cause the grace of God to be the more longed for in so sudden a fruitfulnes, as if seared and barren fields should bring forth grasse beyond all hope.

This maner of speech also is much vsed in the scriptures, to wit, that the gifts of God shall bud out of the earth, as the Psalmist saith, Truth shall bud out of the earth, and righteousnes shall looke downe from hea­uen, Psal. 85.12. Also hereafter in the 45. Chap. The earth shall open, and saluation shal fruc­tifie. It appeares by the course of the text that this is the true meaning of the place: for Isaiah addes in the words following, that the deliuerance of Israel, to wit, this hand­full yet remaining, which the Lord will saue from this destruction, shall be the glorie and beautie of this bud. Also the word Pheliath which they commonly turne Deliuerance, is collectiue in this place as in many others. 1 But yet there may be a double exposition, either that those which shall be deliuered shal be a fruit of glorie and a bud of honour: or that the graces of God shall bud amongst 2 them. The first exposition likes me best, be­cause it seemes the Prophet addes the expli­cation in the verse following, when he sayth, That those which shall remayne, shall be cal­led holy. Questionlesse the Prophets mea­ning is to say, that the glorie of God shall ap­peare clearely, when a new Church shall be borne, as if hee should create a people of nothing.

Those who draw and restraine this place vnto the person of Christ, make themselues a scorne to the Iewes; as if for want of testimo­nies of scripture they should pull in places by the eares to serue their turne. For there are other places of scripture, by which wee may more clearely prooue that Christ is true God and man, so as it is no neede to coyne proofes thereof from hence. But yet I con­fesse that the kingdome of Christ is heere spoken of, vpon which the restauration of the Church is grounded. Neuerthelesse, let vs ob­serue y^t this consolation is not sent to all in­differently, but onely to the remnant which should be drawne out of death as it were by wonderfull meanes. Againe, lest the conso­lation might seeme to bring but cold com­fort if it had ben only sayd that a small num­ber should be deliuered; he speakes of an ex­ceeding glorie, and excellent brightnes, to the end the faithfull might assure themselues that they should receiue no hurt by this their de­minishing, because the Church of God takes not her dignitie frō the multitude, but from puritie, which is, when God shall gloriously and excellently beautifie his faithfull ones with the gifts of his Spirit. Whence we ought to gather a most profitable doctrine; namely, that howsoeuer the faithfull be small in num­ber, and that they be like brands taken out of the fire, yet notwithstanding that God will be glorified in the midst of them, and will no lesse shew a proofe of his excellent greatnes amongst them, then if he were in the midst of many.

HE holds on his former speech still, shew­ing, that when all the filth of the people shal be purged out, then that which remaines shall be called holy. Whereas some thinke that those are called holy which shall be found written in the booke of life, it seemes to me an ouerstrict sense. We should rather reade these two members a part: All those which shal be sound in Zion, shalbe holy; and all those which shall remaine in Ierusalem, shall be written in the booke of life. And this repetition is very fre­quent, and much vsed among the Hebrues, namely,Ioel 2.32. when the Prophet sets forth one be­nefit of God by many titles; as when it is said, There shalbe saluation in Ierusalem, and re­mission [Page 47] of sinnes in Zion; both which are to be referred to one end: yet neuerthelesse the grace of God is the better manifested, when the cause of saluation is placed in the free pardon.

There is the like reason in this place: for he saith, that the Church being washed from her filthinesse, shall be cleane; and that all those who haue place in her shall be truly the elect of God. But yet it is certaine that this appertains not to all the visible Church, in the which there are oftentimes many mingled, which only cary the name of the faithfull, and yet haue not any true marke of their profession: yea, these surmount the little flock in number for the most part, euen as the chaffe doth the good corne. And how­soeuer the Lord had clensed them from the chaffe in their exile in Babylon, as if he had taken the fanne in his hand: yet wee know that the Church was very far off frō her right hewe notwithstanding. But in regard that the image of this puritie did then shine in some part, which truly appeared after the sheepe were separate from the goats, Isaiah according to his accustomed maner, in spea­king of these beginnings, comprehends the continuall course of time euen to the end, whē God should fully accomplish that which he had then begun.

We see the very same thing effected euery day: for although the Church be not wholly purged from her spots by being exercised vnder the rod and correction, yet notwith­standing she recouers part of her puritie when the spots are taken away. So then she susteines no losse by her afflictions,The Church sustaines no losse by her afflictions. because that as she is diminished one way, so she is much more comforted another way, by ca­sting out from her many hypocrites. For ex­ample, the health of a sick body can not be recouered vnlesse you first purge the rotten and corrupt humors away which is in it. From hence we gather a very fruitfull consolation, for wee are wont to desire a multitude, and would by that iudge of the good estate of the Church:Note. but we should rather desire to be a small number, that so the glory of God, rather then of a multitude, might shine in the midst of vs. But because our owne glorie carries vs away, from thence it comes to passe that wee more regard the number of men then the vertues of some few. Wee must also gather what the true glorie of the Church is, for it then truly florisheth,The true glory of the Church de­fined. when the Saincts haue place in her: and although they be few and despised of the world, yet they neuerthelesse make the estate thereof florishing and de­sireable. But because it will neuer be in this world that the Saincts should occupie the place alone in the Church,Note. we must patiently beare the mingling, and in the meane while hold it for a singular benefit as oft as it ap­procheth any thing nie to this puritie.

We haue sayd alreadie, that by those which are written in the booke of life, we must vn­derstand the elect of God, as if he should say, The prophane multitude shal be cut off, who only haue their names written in the earth. Now the Prophet alludes to the place in Mo­ses in the 32. of Exod. where he desires rather to be blotted out of the booke of life, then that all the people should perish. But al­though God haue none other booke but his eternall Counsell, by which he hath predesti­nated vs to saluation, in adopting vs for his children, yet this similitude agrees very well to our weaknes, because our vnderstanding can not otherwise comprehend how God should know his flock, in such wise as none of the elect should euer be depriued of eternall life. Seeing then that God hath his chosen written, the decree of adoption, by meanes wherof eternall felicitie is assured vnto them, is called the booke of life. As touching the re­probate, although for a time it seemes they be equall to the children of God, yet not­withstanding they are not enrolled in this Catalogue, as we see how they are driuen a­way when he gathers together, and puts his owne apart. Now the accomplishment thereof shall not be, till the last day: notwithstanding vnto Gods children, because they are assured of their election, when they perseuere con­stantly, while the reprobate fall to reuolting, it is a great comfort in calamities, when be­ing shaken with temptations, we continue stedfast in our vocation.

HE still goes on with the same doctrine: for in as much as we commonly thinke that the Church receiues great hurt through the afflictions by which she is diminished, the Prophet insists more and more vpō the con­trary sentence. And now to beate back this error, he reasoneth by the contrary, to wit, that God rather washeth and purgeth out all the corruptions from his Church by meanes of afflictions. By blood, I vnderstand not only murthers, and such other notorious crimes, but all maner of filthinesse and vncleannesse whatsoeuer. Now there is a redoubling in this similitude, by which he repeates one and the same thing twice, because that which before he called filthinesse in generall, now he calles it blood in particular, as the fluxe of blood, or some such like thing. In summe, he shewes the fruites which these corrections bring, to wit, that by them our filthinesse is cleansed. For whilest vngodlinesse spreades it selfe hither and thither without punishment, then we grow as corrupt as others, for which cause it is necessarie that the Lord should awaken vs by admonitions, yea, as a good Physition, that he purge, launce, and sometimes that he seare, and burne.

He takes iudgement for puritie, to wit, for the effect of iudgement, when the things which were declining are set againe in their first estate. He addes, the spirit of burning, by which their filthinesses are purged and con­sumed. Wherein we are to note two things: First, that the purgation of the Church is [Page 48] wrought by the spirit. Secondly, that the name is imposed vpon the spirit by the ef­fects; now of Iudgement, now of burning As if he should say, The iudgement of the spirit, and the burning of the spirit. As oft then as these manners of speech are met withall in the Scripture, to wit, The Lord will doe these things by the spirit of truth, power, and righteousnes, &c. we may turne this phrase of speech thus; In truth, in power, and in righteousnes of the spirit. For the spirit of God, from whom both the beginning and end of the worke of our saluation comes, workes thus in vs. From these epithites then we must obserue what the principall effects of the spirit are: the Lord purgeth out our drosse by his spirit, that he may amend and reforme vs. By the word iudgement, he shew­eth what the chiefe vertue is in the restaura­tion of the Church: to wit, when those good things which were confused & ouerthrowne are restored, and set in their right order a­gaine. Burning also sheweth the maner and way which the Lord vseth to restore the Church to her first puritie.

VPon euery habitation.] As if he should say, There shall not bee the least corner in the mountaine of Zion, where the grace and fauour of God shall not appeare. I take ha­bitation and assemblie, for one and the same thing. For I take not Assemblie for congre­gation, but for the place where men meete. Now to the end hee might describe and set fo [...]th a full blessing, he alludes to that which Moses recites; namely, that when the Lord would deliuer his people from the bondage of Egypt, hee sent a piller of a cloud by day, and a piller of a fire by night, Exod. 13.21. It is an vsuall thing with the Prophets, that when they would set forth any excellent be­nefit, they then call to remembrance this most glorious worke of God, to wit, The de­liuerance out of Egypt. Because then did the Lord wonderfully display the infinite treasures of his grace, to the end hee might establish his Church; not omitting in that worke any testimonie of his bountie and goodnes, that the felicitie of his chosen peo­ple might be famous thorowout the whole world. But aboue all things, this was most memorable, that they should be preserued by day, by the couering of a cloud from the annoyance of too much heate, and that the piller of fire should goe before them in the night, to the end they should not wander or goe astray. The summe is this; that when God will gather home his Church from out of Ba­bylon, that the manner of it shall bee no lesse admirable, then that by which the people were in times past deliuered out of Egypt. Not that they should be accompanied in the midst of their iournie betweene Babylon and Iudea, with the cloud and the piller of fire, as in the wildernes: but because he shewed testimo­nies of his fauour towards them by meanes no way lesse excellent then they. As if any should say at this day, The Lord will illumi­nate vs by the light of his holy spirit; he will giue clouen tongues, by which his Gospell shall be spread thorowout the world: No man would take this literally, as if the Holy Ghost should be sent downe from heauen in a visi­ble forme: but this miracle should bee re­membred only, to the end the faithful might learne to rest at this day vpon y^e same power of God in the restauration of the Church, as the Apostles had experience of in their time. And withall, that by this manner of speech the Prophet mentioneth a continuall succes­sion of blessing; as if he should say, God will not stretch forth his hand to deliuer you for a moment only, but euen as he hath alwaies assisted our fathers in the desert; so after he hath deliuered you, he will defend you vnto the end.

That which he addes, vpon All glorie, de­pends vpon that which he said before, to wit, that the bud which should againe sprout forth, should be glorious. It is as much then as if he had said, Vpon those which shal beare the signes and markes of their deliuerance. It may be also that he alludes to that place of Exodus: where it is said, that the houses which the destroying Angell had marked, were not hurt: Exod. 12.23. For as then the sprinkling of the blood was a safekeeper of their saluation; so also Isaiah promiseth that the faithfull shal be in safetie, when God shall haue marked them. And this ought to be diligently obserued. For wee are admo­nished, that we cannot otherwise bee parta­kers of the grace of God, vnlesse wee beare his image, and that his glorie doe shine in vs.

And a couering] &c. Although the Prophet confirmes that which wee haue touched al­readie, to wit, that God will leade his chosen perpetually, vntill he haue brought vs to our wished end: yet notwithstanding we are ad­monished that the faithfull shall bee alwaies subiect to many troubles. For heate and cold, and other sharper euils then those doe still fiercely pursue them: so as when they are de­liuered out of one danger, they fal againe in­to another. But behold here a most sweet consolation, to wit, that against all stormes, the only shadow of the Lord shall suffice vs: because by it we shall be so couered, that no­thing shall hurt vs, or bring vs the least da­mage. Although then that diuers afflictions and troubles doe enuiron vs on all sides, yet the Lord promiseth that hee will assist vs: as it is spoken in the Psalme: The sunne shal not smite thee by day, nor the Moone by night: Psalm. 121.6. For the Lord shall preserue thy going out, &c. It onely remaines that wee [Page 49] follow our vocation, and discharge our duties faithfully. It befalles alike to faithfull and vnfaithfull, to endure many troubles: but the wicked haue no refuge nor couert vnder which they may shroud thēselues; they must of necessitie be ouerwhelmed. But the con­dition of the faithfull is blessed. For although they be cumbred with heate and cold, yet they haue a sure refuge vnder the protection of God. Only let vs be mindfull that that glorie whereof wee spake before doe shine in vs: otherwise these things doe nothing at all ap­pertaine vnto vs. But if we beare the marke of God, let vs be assured that he will bee our helpe as oft as any tempest shall fall vpon vs.

THe argument of this Chapter differs from the former. For the Prophets purpose is to set forth the estate of the children of Is­rael as it then was: to the ende euerie one might take know­ledge of his faults, and that by this meanes, shame and displeasure in themselues for their sinnes might prouoke them to come to true and earnest repentance: as also that hereby they might behold their miserable condition as in a glasse. For otherwise they would haue flattered thē [...]elues too much in their vices, and would not haue borne any admonitions at all. It was needfull there­fore that their brutishnes should bee painted out before them as in liuely colours. But to the end he might procure himselfe the grea­ter authoritie he vseth this preface: for they were wont to write excellent and memorable things in verse; to the end euery one might haue it in their mouth, that so there might re­maine a perpetuall remembrance of them.Exod. 15. According as wee see that song which Moses wrote, Deut. 32. and many others after him who did the like; that as well in publike as in priuate, one might heare all things soun­ded forth by such voices. For the doctrine is thereby more highly aduanced, then if it should be taught onely. For this cause Isaiah composed this song, that so the people might take a more cleare view of their filthines. Neither is it to be doubted, but these things were handled excellentlie, both for art and voice, as the custome is, wee know, to com­pose verse with the most exquisite skill that may be.

To my beloued.] It is certaine that he mea­neth God; as if he should say, I will make a song on Gods behalfe, by which hee com­plaines of the ingratitude of the people: be­cause there was much more vehemencie in it to bring God in speaking. But some may aske wherefore Isaiah calles him his beloued. Some doe answer; it was because hee was of the kindred of Christ. And the trueth is indeede, that hee descended from Dauid: but this seemes to bee constrained. It shall be more plaine and agreeable, if according to the sentence of S. Iohn, we say,Iohn 3.29. that the Church is committed to the friend of the bridegrome: and that we put the Prophets in this num­ber. For no doubt but this title is fitting for them, seeing the charge of the auncient peo­ple was committed vnto them, to the ende they might be maintained vnder their head. It is no meruaile then, if they were iealous and displeased, when the people turned away their hearts from him. Isaiah then puts him­selfe in the person of the bridegrome; and as one grieued and perplexed in regard of the Church committed to his charge, hee complaines that she hath broken the coue­nant of wedlocke:1. Cor. 11.2. and withall laments and bewailes her disloyaltie and ingratitude.

And hereby wee may see that it was not S. Paul alone who was iealous ouer the spouse of God, but also all the Prophets and Tea­chers; as much as in them lay, had the like care; to wit, so many as were faithfull to the Lord. And this title of Spouse ought to touch all the seruants of God to the heart; and to quicken vp their spirits. For what doth a man hold more deare vnto him then his wife? Surely euery honest man will prefer her be­fore all treasures; and will more readily ha­zard his goods to other mens custodie, then his wife. And therefore he must needes bee esteemed very faithfull to whose keeping a man will commit his best beloued. Now the Lord commits this trust to the Pastors and Ministers, and puts his Church which is as his deare wife into their hands. What wicked­nes were it then to betray her by our sloth and negligence? Wh [...]soeuer is not inflamed with the care of her preseruation, he cannot couer himselfe vnder any pretence whatsoe­uer. Whereas in the second place, he addes the word Dodi, which he vsed before; al­though he chāgeth the first syllable, yet not­withstanding it is of the same signification with the first. Be it then that some turne it; Vncle; others Cosine, I am rather of their opinion who take it by way of allusion. For we must giue more liberty to Poets then to other writers. He hath then thus garnished these words, and come ouer them (as you would say) to the end that by y^e rhythme, and tuning of the verse, he might helpe their me­morie, and quicken their vnderstandings.

My beloued had a vine.] The similitude of the vine is much vsed in the Prophets: and there is no comparison more fitting his pur­pose then this. For he shewes by it two waies how much the Lord esteemes his Church. [Page 50] There is no possesion that a man holds more deare to him then his vine: neither is there any thing that requires more daily and continuall labour and di igence. The Lord then not onely teacheth that we are as a pre­tious heritage vnto him; but would also haue vs take knowledge of the continuall care and 1 thought he takes for vs. In the beginning of the song, the Prophet remembers the be­nefits which the Lord had bestowed vpon his 2 people the Iewes: then he shewes how great 3 the ingratitude of this people was: thirdly, the punishment and correction which will 4 follow: lastly, he makes a catalogue of their sinnes: because men will not acknowledge their offences, but by maine force.

In a very fruitfull.] In the entrance hee shewes that God had seated this people in a happie dwelling place, as if a man should plant a vine in a pleasant and fruitfull hill. For by the word which he vseth, I vnderstand an high place, which is exalted aboue the plaine: we commonly call it a hill. Whereas some referre it to Ierusalem, as if he should de­scribe the situation thereof, I thinke it to be farre fetched and constrained. It seemes to me rather, that the Prophet pursues his alle­gorie. And because God had vouchsafed to take this people into his care and safegard, he compares this grace to the planting of a vine. For vines are more easily planted in hils and high places, then in vallies. And as one saith, The vine loues the high hils, the West, and the side of a wood. He alluded then to the common custome of planting vines. Afterwards hee followes the simili­tude, saying, that the seate of this place was not common as others were. For in calling it, The sonne of the oyle, or of the fat, in his lan­guage; he meanes a fat and fruitfull place. I approoue not of their exposition who re­straine it to the fruitfulnes of Iudeah. For the Prophet meant to describe the happie and blessed estate of the people by this si­militude.

HE shewes the continuall care and dili­gence of the Lord in dressing his vine: as if he should say, He omitted nothing of that which is required to be in a good husband­man, who aboue all things watcheth vpon his charge. Notwithstanding wee are not here curiously to examine the text, word by word as many doe; saying, That the Church was in­uironed with hedges, to wit, with the protecti­on of the holy Ghost; to the end it might be secured against al the assaults of the diuel: that the presse signifies the doctrine: and that the stones signifie all troublesome errors. The Prophets meaning, as I haue shewed, was more plaine and simple; to wit, that God di­ligently performed the office of an husband­man, sparing nether paines nor cost. But in the meane while, the Iewes had great cause to consider in themselues with how many great and diuers sorts of benefits the Lord had en­riched them. When the Church at this day is set forth vnto vs vnder the similitude of a vine, wee ought to referre these figuratiue speeches to the benefits of God, by which he assures vs of his loue towards vs, and also of the care he hath for our saluation. It seemes that in the word of planting, order should not bee obserued: for a man should rather plant first, and then close it with an hedge afterward. But thus I vnderstand it, that he no sooner planted his vine, but he forthwith prouided all things belonging vnto it. And therefore he iustly accuseth them of ingra­titude and disloyaltie, that they brought not forth fruite worthie the cost and paines be­stowed vpon them.

And we are greatly to feare lest the Lord take not vp the like complaint against vs. For by how much the more the Lord shall haue enriched vs with greater benefits then they; so much the more abominable shall our vn­thankfulnes be, if we abuse them. The Lord neuer beautifies and adornes his Church in vaine; or that she should onely make outward vnprofitable shews; but to the end she might bring forth grapes, that is to say, good fruits. But if we disappoint the Lord of his expecta­tion, the punishment which the Prophet here foretelles, will certainely follow. Where­fore the remembrance of his benefits ought to mooue and pricke vs forward with all dili­gence to yeeld him thanks. Moreouer, there is here a close opposition in the word vine, thus greatly husbanded: because that by so much the more we are bound to make preti­ous account of God his benefits, as they are more rare and excellent; as being pledges of his particular loue towards vs. That hee causeth the sunne to shine as well vpon the wicked as the good, and bestowes all things necessarie vpon them for to feede and cloth them; these are common gifts. But how much more ought wee to prise and esteeme this couenant of grace, which hee hath con­tracted with vs? by meanes whereof he illu­minates vs by the light of his Gospell; which grace he only bestowes vpon his beloued. We are therfore aboue all things to waigh & consider of this care and diligence, which the Lord bestowes, in working daily vpon our minds, and in framing vs to his owne Image.

Now he looked.] He heere complaines that the people who had beene indued with so great excellencie of gifts, were wickedly and vnthankfully become degenerate; and accu­seth them for contempt of the louing kind­nesse of God. For he saith, that in stead of good grapes, this Vine brought foorth sowre and wild grapes. Now, we must not imagin y^t God (before whose eyes all things are naked) can be deceiued of his hope, as a mortall man may be: for in the song of Moses he publisheth with a loud voyce, what the peruersitie of this people would be, and that it was appa­rant [Page 51] to him euen from the beginning. My beloued, saith he, will kick with the heele a­gainst me, after she shall become fat and lu­stie, Deut. 32.15. There is then no more vn­certentie of hope in God, then of repen­tance: neither doth Isaiah subtillie dispute heere what God waited for in himselfe, but how the people ought to behaue themselues, least they receiue so great fauours in vayne. And thus God commaunds that his Gospell should be published for the obedience of faith; not that he lookes that all should yeeld their obedience thereunto; but because the vnbeleeuers might be left without excuse by the onely hearing of it. To conclude, there is nothing which should more prouoke vs to liue holily and according to God, then when the Holy Ghost compares the obedience which we yeeld vnto God, to sweet and plea­sant fruit.

NOw he appoints euen those to be Iud­ges of his cause, with whom he pleades: as men are wont to do in things so plaine and apparant, that the aduerse partie can haue no euasion. It is a signe then that God hath gotten the better end of the staffe, whē he permits those who are guilty, to shew whe­ther the matter be so or no. Now he first de­maunds, What could be more desired of a hus­bandman or good housholder then that which hee did to his Vine. From thence hee concludes, that they are vtterly without ex­cuse, in that he should be so wickedly defrau­ded of the frutes of his labours: although it seemes in the second member, that he com­plaines in himselfe that he waited for any pleasing or desireable frute of so wicked a people. As it will often come to passe that we shal complaine by our selues, when the euent of a thing doth not answere our hope: and we are sory to haue bestowed our labour and cost vpon so vnthankfull persons, whose per­uersitie should rather haue kept back such benefits from them. And we wil confesse that we were indeed iustly deceiued, because we were too easie and light of beliefe. Yet not­withstanding, this sence wil be more plaine; to wit, seeing I haue fully discharged my du­tie, and haue done aboue all that could haue beene expected in husbanding my Vine, whence comes it that it yeelds me so euill re­compence? and that in stead of the fruit which I looked for, it only brings forth bitter fruit?

If any shall obiect now, that the remedie was in God his hand, if he had but only bo­wed the heart of the people; This is but a friuolous cauill to excuse them: for their consciences pricked them in such wise, that they could not escape by laying the fault vpon an other. For although God doe not pearce with efficacie into the hearts of men by his holy spirit, to make them teachable; yet shall it be in vaine for any notwithstan­ding, to mutter that this was wanting vnto them, seeing that their externall vocation doth sufficiently cut off all pretext and shew of ignorance. Also, God speakes not heere of his power, but he denies that he was bound to do more for them then he did.

BEcause he holds the Iewes as good as con­demned persons by their owne mouth, he by and by addes that he will be the auenger of the contempt of this grace, so as they shall not escape without punishment. For this re­proch would not haue bin sufficient to haue moued thē, vnlesse he had forthwith threat­ned thē with correction. He giues them now to vnderstand then, that so great wickednes whereby they haue disloyally mocked him, shall not escape scot-free. Now the summe of the vengeance is, that they shall be depriued of the gifts which they had abused; not only when God shall withdraw himselfe frō them, but also that they shall be laid open to the spoile of the enemies. In the meane while he shewes how miserable their condition shall be, when he shall once cease to bestow his li­beralitie vpon them. Whence it followes, that it ought to bee attributed to the singular goodnes of God, that this Vine continued safe and sound till then: yea he admonisheth by how many sundrie waies it was preserued; and also how many meanes God hath in his hand to destroy and lay it waste, both within and without. For his succour being withheld from it, it must needs lie open to be deuou­red of all that should passe by, whether men or beasts. After (saith he) that I shall take a­way my hedge, the beasts shall tread it vnder feete, and it shall be eaten vp, and the rob­bers shall rob and spoile it, and so it shall be laid fallow. And further, because the Lord shall cease to prune and deck it, it shall bring forth no more fruit, in regard it wants hus­banding: but briars and thornes shall grow vp, which will choke the plants; yea, God will cause y^e very rootes to wither away by with­holding raine.

Now we may perceiue by this, with how many weapons God is furnished to reuenge himselfe vpon our ingratitude, when he shall see that wee despise his benefits. True it is that the Prophet continues the similitude: and to the end he may win the better audi­ence, [Page 52] he enticheth his speech with figures; notwithstanding it behoues vs simplie to ga­ther, that euen as God dayly bestowes infi­nite blessings vpon vs, so wee also giue diligent heed, that by taking away now this, and afterward that, he auenge not himselfe vpon our contempt of them. And as tou­ching the gouernment of y^e Church, by how much the more it hath need of many helps, so much the more shall she be subiect to many chastisements, if she wickedly corrupt the things that God hath ordained for her salua­tion. And therefore it is no wonder if so many calamities threaten vs at this day, with wast and destruction.Note. For we ought to attri­bute all the ends that shall befall vs (whether the decay of vision; or that the wicked haue their swinge; or that wolues and foxes doe creepe into the Church) to our owne vn­thankfulnes: because wee haue not yeelded such fruit as we should, but haue been sloth­full and idle. Let vs acknowledge the wrath of God then as oft as we are iustly depriued of so many benefits as hee doth willingly of­fer vs.

HItherto hee hath spoken figuratiuely: now he sets downe the drift of his song. Heretofore he hath only charged the Iewes with iudgement: Now he shewes that they are not only guiltie, but also that hee holds them as conuicted persons. For they could not bee ignorant of the benefits which they had receiued from God. Thou (saith the Psalmist) broughtest a vine out of Egypt, and hauing driuen out the nations, didest plant them in, Psalm. 80.9. Isaiah followes not all the parts of the similitude neither was it needfull: It was sufficient to haue shewed the scope and drift of it. The whole people were the vine: the particular persons the 1 branches: thus hee first accuseth the whole 2 body in generall; and lastly euery one in per­ticular: so as none could exempt himselfe from this condemnation, as not hauing iust­ly deserued the same before.

It sufficiently appeares wherefore the peo­ple is called a vine. Because God had chosen them, and made the couenant of grace and of eternall saluation with them, and had en­riched them with infinite benefits. The be­ginning is the plant; the labour afterwards followeth. This people was adopted of God, and husbanded by him diuers waies. For their adoption had not been sufficient, if the Lord had not wrought vpon them and fra­med and inriched them with his graces from day to day. We ought at this day to be much vrged with this doctrine. Christ affirmes, that he is the vine,Ioh. 15.1. and that being ingrafted into him, the father will purge vs, for as much as God vouchsafeth to performe the office of a husband man in this behalfe, and carefully bestowes all those things vpon vs which hee (in reproach) saith he, bestowed vpon the an­cient people. Is it any maruaile then if he be grieuously offended, when he bestowes his labour in vaine, and without profit? From hence comes that threatning;Ioh. 15.2. Euery branch that beares not fruite in me, shall be hewen downe and cast into the fire.

He looked for iudgement.] He begins plaine­lie to shew how wickedly the Iewes are dege­nerate, amongst whom all kind of violence and of iniustice had place, hauing reiected all equitie and righteousnes. In the words, hee vseth a meeting together; which hath great elegancie: and although they sound almost one of them like another: yet they are of contrarie signification. For Mischapt signifi­eth iudgement: Mispach conspiracie, or oppres­sion: Tsedaca Iustice: and Tseaca the crie and complaint of those which were oppressed by violence: which things were not wont to be heard, when euery man had his due. More­ouer he makes mention of two things which God requires principally of his people, as be­ing indeede the true fruites of the feare of God. Although notwithstanding the seruice of God be first in order: yet it is not incon­uenient that it should be described by the duties of the second Table. They are rightly conuinced to haue contemned God; because they exercised crueltie against men: for where inhumanity beares sway; there religi­on is quenched.

Let vs know that the same is now said vnto vs: for as this people was planted; so also haue we ben. We ought also to call to mind that which S. Paul saith,Rom. 11.24. that we were but wild Oliues, and they were the true and na­turall Oliue. We then which were strangers are grafted into the true Oliue, and are pur­ged and adorned with a continuall care of the Lord. But what fruits bring we forth? truly not onely vnprofitable, but also bitter. And therefore we are guiltie of greater in­gratitude, in regard that we are inriched and abound in benefits, much more excellent. And iustly is this complaint commenced against vs, seeing that violence and wrongs doe reigne euery where. But because the ge­neral doctrine did not sufficiently prick their hearts; he describes two kinds particularly: to the end hee might shew them as with the finger how far off this people were from the fruite that a good vine should bring forth.

NOw he reprooues their insatiable aua­rice and couetousnes; from whence frauds, iniuries, and violences do commonly arise. For it is not a thing vnlawfull in it selfe to ioyne one field to another, nor one house to another: but he aimes at the heart; which by no meanes whatsoeuer can bee satisfied, [Page 53] when it is once set on fire with desire of ha­uing. Hee describes the affection of those then which thinke they haue neuer enough: neither are content, how rich soeuer they be. We may see that the couetous are possessed with such a greedy lusting, that they desire to haue all to thēselues alone; & think that that which others haue, is their want, or is taken frō them.Chrysostom. And therefore Chrysostome hath an elegant speech to this purpose: That the couetous would gladly take away the sunne from the poore; if it were in their power. For they grutch their brethren, the very ele­ments which yet are common, and would gladly swal ow them vp: not to enioy them; but because their lust depriues them of vn­derstanding in this behalfe. In the meane while they consider not that themselues are not able to doe any thing without the helpe of others, & that a man being alone by him­selfe is vnprofitable; they onely carke and care how to gather much together; and therefore they deuoure all by their coue­tousnesse.

He chargeth the couetous and proud with such a furie, that they would haue all others cut off from the face of the earth, to the end themselues alone might haue it in possession: and therefore there is neither end nor mea­sure in their lust. What folly and madnes is it to driue those from of the earth, whom God hath placed therein with vs, and to whom he giues a dwelling place common with vs?The coue­tous d [...]si [...]e to dwell a­lone. But a worse thing could not befall them, then to haue their wish. Questionlesse a worse thing could not befall them then to haue their wish. Nei­ther could they alone till the ground, reape, and performe other necessarie duties of this life; nor yet could they administer things necessarie to themselues. Also God hath so vnited men together; that one hath neede of the helpe and industrie of another: and there is no man, vnlesse he be out of his wits, who will reiect his brethren; as though they were hurtfull or vnprofitable. The proud also cannot inioy their glorie, if they should be left alone. How blind are they then who would chase and driue men away to reigne by themselues.

Now as touching the length and great­nes of houses: the like is to be said of them; as was heretofore said of fields: because the ambition of those is also reprooued, who de­sire to dwell in goodly palaces and spatious houses. It is not vnlawfull for him who hath a great family to haue also a large house: but when men (puffed vp with pride) will adde to their houses without cause, onely to be at more libertie, and that one alone takes vp the dwelling places which would suffice a great many; then it is meerely ambition and vaine glorie, which ought worthily to be re­prooued. For it is all one, as if hauing con­temned others; they onely should bee lod­ged: and that their poore brethren were worthie of no more but the couering of the firmament; or that they ought to goe seeke out some other habitation.

SOmething must be heere supplied; for his meaning is that the Lord is set downe as the Iudge, hauing the knowledge of all these things. When the couetous rappe and scrape their riches together, they are blinded by their lust, and thinke not that they must one day be called to an account. True it is that men are neuer so besotted, but they attri­bute some kinde of iudgement to God; but they flatter themselues in such wise, as that they thinke surely God regardeth not. So they acknowledge a iudgement of God in generall, but when it comes to the perticu­lar, there they lay the raines in the neck, and suppose they should not be kept so short. Also in this particle, if there be not, wee see a forme and maner of oath often vsed in the scripture. For to the end he might the more astonish them, hee speakes doubtfully as it were by sentence broken off in the mid way. He might haue expressed this threatning by a full sentence; but being imperfect, it holds the hearer more in suspence, and so it brings the greater feare with it. Moreouer, by this maner of oath (halfe pronounced as we say) the Lord would teach vs to accustome our selues to modestie, to the end we take not li­bertie in vsing execrations.

What is it then that he threatneth? That many houses shall be desolate. This is a iust pu­nishment, whereby the Lord corrects the co­uetousnes and ambition of men, which would not be brought to consider their end, that they might haue contented themselues with a little. As he, who derided the insatiable co­uetousnes of Alexander, Alexander. who because he vn­derstood by the philosophie of Anacharsis Anacharsis. that there were many worlds, sighed in him­selfe,Ʋnus pelle [...] Iuneni non sufficit or­bis &c. because with so much labour he had not yet conquered the gouernment of one. A world (saith he) will not suffice Alexander, he is as discontented as if he were pinnd vp in a very narrow roome; or as if hee were bounded within some certaine Iland; and yet when his time comes to be buried, he must content himselfe with a coffin. For it is death only which teacheth and constreineth vs to confesse how vaine a thing the bodie of man is.

We see euery day examples therof, and yet who is instructed by it? for y^e Lord sheweth vs in a glasse how ridiculous the vanitie of men is, who lay out an infinite masse of money to build pallaces, which yet will one day bee nests and dens for nightcrowes, owles, mise, and such like beasts. These things are dayly before our eyes, and yet wee take none of them to heart, to grow the wiser by them. There fall out so many and sodaine changes, so many houses desolate, so many cities wa­sted and laid on heapes, lastly, so many other and so euidēt signes of God his iudgements, and yet notwithstanding men can not bee withdrawne nor weaned from this insatiable greedinesse of coueting. The Lord threat­neth by the Prophet Amos, You haue built you houses of hewen stone, but you shall not [Page 54] dwell in them. Also, he shall smite the great house with breaches, and the little house with clefts, Amos 5.11. and 6.11. This falls out day by day, and yet the inordinate affe­ctions of men can not be aswaged.

HE teacheth, that the like shall befall to the fields and vines, namely, that the couetous shal not inioy their reuenues which they desire, because their lust is insatiable; yea so as by their rauening they shall destroy the fruits of the earth, euen as certaine beasts doe cause the buds of the vine, and eares of corne to burne and moulder away by their breath. The fields therefore shall be so bar­ren, that they shall hardly yeeld againe the tenth part of their seed. The vines also shall yeeld very little wine. A bath, is a certaine measure of moist things, as Iosephus witnes­seth; now it conteines 72. english halfe pints, which measure is very little for ten acres, and principallie in a fat soyle. An omer, is a cer­taine measure of drie things, and also con­teines (as the same Author saith) 31. bushels. Epha, is the tenth part thereof, whereby it appeares that it conteines a little more then three bushels. And yet notwithstanding in good ground one doth not only gather ten times as much, but thirtie times more then was sowen, and in ordinarie ground much more then it receiued; when it comes other­wise to passe, no doubt it is a certain signe of the curse of God, who auengeth himselfe of the insatiable couetousnes of men, and they notwithstanding lay the fault in the badnes of the soyle, as if that were the cause; but all in vaine, because we shall not want ouerplus, if the Lord do not curse the earth for the co­uetousnes of them that dwell in it. When they gather together, and heape vp so care­fully, what doe they else but swallow vp the benefits of God by their greedinesse? And though this vice be not seene in all, because they are not able; yet the affection thereof is not wanting, for the world was neuer more set on fire with this coueting. Is it any won­der then if it haue experience of this punish­ment of God?

IT was not the Prophets meaning to rec­kon vp all the sinnes heere which then raigned, but he only toucheth some perticu­lars vnto the which they were most addicted: and hauing handled the generall doctrine, it was necessarie to come to application; yea and to touch those things which were chie­fest, because there would haue been no end if he should haue prosecuted them all, one af­ter another. After that he hath reproued the vice of couetousnes, he speakes against gur­mandizing, which was then a very common sinne among them; for he makes choise not only of such perticular vices which were in one or two personages, but of such as reigned commonly euery where. And the truth is, that these vices are so contagious that they infect the whole body. To rise betimes, signifies as much as to do some thing carefully, as it is sayd in Salomon, Woe to the people whose Princes eate in the morning, that is to say, who place their chiefe care in feeding their belly, and in inioying their voluptuousnes, Eccle. 10.16. now this is nothing else but to ouerturne the whole order of nature. For as Dauid saith, Man ought to rise in the morning to goe to his worke, and to wait vpon his bu­sines till the euening, Psal. 104.23.Men must not rise in the morning to be idle, but to labor. But if he rise to do nothing but to take his pleasures, and to giue himselfe to follow drunkennes, it is monstruous. He addes, that they continue till the euening. As if he should say, from mor­ning to night, they continued in their drin­kings, and were neuer weary in gouzelling in of wine. Now abundance and excesse are ioy­ned together, because where all things a­bound, there men abuse them to excesse and intemperancie.

HE addes Instruments with voluptuousnes, by which, men giuen to gurmandise, prouoked their apppetit. It may be these In­struments were differing from ours, yet not­withstanding they appertained to Musick, which Isaiah condemnes not; for it is an arte in no wise to be contemned;Musick in it selfe not to be condem­ned. but he painteth forth a people ouerflowing in all sorts of su­perfluitie, and who gaue themselues libertie to take all their delights: which sufficientlie appeares by that which followes, But they re­gard not. As if he should say, they so wallo­wed themselues in their delights, and were so giued to their pleasures, that it seemed they were begotten and brought vp in them; ne­uer thinking wherefore God gaue them things conuenient. For men were not sent into the world to eate and drink,We are not put into this world to plunge our selues in de­lights, but ra­ther that we should studie how to please God. & to plunge themselues in dissolutions; but to obey God, and to serue him in reuerence, to acknow­ledge his benefits, and to studie how to please him in all things; but when they ouer­flow in excesse, daunsing and singing, with­out any other drift then to passe their life in iolitie, they are worse then brute beasts; for they consider not to what end God created them, neither how he gouernes the world by his prouidence, vnto which marke all that we do in our life ought to tend.

I thinke it enough that I haue laid forth that sence which I take to be the most plaine: because I cannot receiue other mens accute interpretations: Among others, theirs who by the worke of the Lord, vnderstand the law. Neither am I purposed to recite euery mans [Page 55] opinion. It sufficeth to hold that the Pro­phet laies this reproch vpon such as gaue themselues to surfetting, so as they willingly became brutish; when they withdrew their minds from God, who was the author of life.

I Allow not the exposition of some interpre­ters; namely, as if the people fell into many vices through ignorance and error, because the teachers had their mouthes shut vp: which in the end was the cause of their ruine. No, he rather sets himselfe against a grosse and voluntarie ignorance: as if hee should say, They drew their destruction vp­on themselues by their owne follie. The sence is then, that the people shall perish be­cause they had despised instruction; where­as they might haue been at their ease, if they would haue beleeued good counsell. And therefore the Prophet expresely saith, My people: because they were seperate from o­ther nations by a singular priuiledge; to the end they being kept and guided vnder God, might hold a right manner of good life. As it is said in Deut. 4.7. What nation is so great that hath ordinances and lawes so righ­teous, or to whom the gods come so neere vnto them, as the Lord thy God is neere (at this day) vnto thee? This shall be your wise­dome and vnderstanding in the sight of all the people to heare your God. Such pro­fanenesse therefore greatlie agrauates the crime; that this people should bee starke blind in the midst of so great light. And ther­fore this accusation, namely, That the peo­ple which God had taken into his charge should bee without knowledge, was very grieuous. For the law was euery way suffici­ent for the direction of their whole life: see­ing it is a shining light amiddest the common darkenes of this world. And therefore it was a monstrous thing that the people would not giue themselues to walke in the way which was set before them, but rather wilfully cast themselues headlong into destruction. The Prophet now to their reproch telles them that they ought to impute all the calamities w [...]ich they indured, to their owne default, because they refused to bend their eare to God, who would so faithfully haue taught them.

Whereas some expound the word Capti­uitie by a metaphor, it seemes too strict: be­cause the Prophet here describes the punish­ment, wherewith God did smite this people in part, and wherewith hee determined to smite them afterward: to the end hee might plainely shew that the people was miserable by reason of their sin; as if they had in a man­ner wished the curse of God to fal vpō them. When the Prophet made this Sermon, there were some of the tribes gone into captiuitie alreadie. Also the destructions of both king­domes did approch. And therefore the Pro­phet speakes as if they had been all now pre­sently in Babilon. Lastly, he addes another scourge, to wit, that not onely the common people, but also the most excellent among them should be dried vp with famine and want: wherein the vengeance of God would be the more apparant. For it was an horrible spe­ctacle to see the rich and chiefe men in whom consisted the credit of the whole nation to wander vp and downe; dying for hunger. And yet God passed not measure in execu­ting so rigorous a iudgement vpon them: be­cause wee must alwaies haue an eie to the roote of their ignorance, to wit, that the Iewes were become wholly desperate, so as they obstinately reiected the light of the heauenly doctrine. Yea, they stopped their eares against the Lord, when he was readie to performe the office of a good master in tea­ching them. From hence wee gather a very profitable doctrine: namely, that the foun­taine from whence all plagues doe flow, is, because we cannot endure to bee taught by the word of God. And that is the principall thing which the Prophet would haue vs to marke.

But some may aske whether ignorance be the cause of all euils: Obiect. For we see that many offend not so much of ignorance, as of rebel­lion: and although they see what is right, yet notwithstanding they will not follow it. Whence it followes that they sinne witting­lie; and not onely of ouersight. Ans. I answere that ignorance is sometime neere, and some­time further of; that is, This man wants the meanes; and the other hath the meanes, as they say. Ignorance is said to bee neere, when men deceiue themselues vnder some pretence;A simple ig­norance: and affected ignorance. and do wittingly blindfold them­selues. That which is farre off, is when men reiect the principles whereby they ought to take direction for the rule of their life. For they ought to looke directly vnto God and his will. But when they despise it, they are rebellious and obstinate: yet notwithstan­ding such are ignorant, because they will not learne, but reuolt from the foundation. And yet that ignorance excuseth them not, which they willingly imbrace, in reiecting such a teacher. Wherefore this sentence remaines sure, that the people are diuers waies affli­cted; because they knew not God, neither would suffer themselues to bee taught by him.

BY this verse the Prophet ment to presse those with feare which were growne too secure, and were nothing mooued with any threatning whatsoeuer. For although the captiuitie was an horrible thing, and the fa­mine [Page 56] also; yet was the stubbernnes and bloc­kishnes of this people so great, that they laid not these fearefull signes of God his anger nigh their hearts in good earnest, as they ought to haue done. And therefore Isaiah threatens some thing yet more fearefull; to wit, that hell had opened his throate to deuour them all. I said erewhile, that this which is here said of the time present, ought partly to be referred to the time to come. The Pro­phet also speakes not rashly, as of things cleere and manifest. And he would present the thing as it were before the sight of the people, to the end they might behold that with their eies, which they could not bee brought to beleeue. Moreouer, as in com­paring hel, or the graue to an insatiable beast; so by the soule, he meanes the belly, whereinto the meate descends. The summe is, that the graue is as a large and deepe gulfe, which by the commandement of God, opens her throate to deuoure men adiugded to death. You see then that this prosopopei, or faining of persons, hath much greater vehemencie in it, then if he had said, that all were iudged to die.

The multitude.] He ioyneth the base and no­ble together, to the end none should flatter himselfe with hope of escape: as if he should say; death shall consume you, with all that you haue, namely, pleasures, riches and pompe, together with all things else, wherein you place your confidence. This then is a con­firmation of y^• former sentence. And this par­ticle Therfore, Or, for this cause, is alwaies to be obserued. For y^e people imputed the cause of their calamities to fortune; or rather how­soeuer it were, they were hardned vnder the corrections of the Lord. Isaiah giues them to vnderstand therfore that these things fel not out by hap hazzard. Moreouer, men are wont to quarrell with God, yea, they are so proud and shamelesse, that they feare not to make head against him. Therefore to the end this pride might be beaten downe, hee shewes that the chastisements wherewith they are punished, are most iust: and that they were wholly to blame themselues, for being euery way so miserable.

THis is as it were in the shutting vp of his speech; in which he shewes to what end and issue these scourges would come vnto: to wit,Chap. 2, 11.17. that all should be humbled; and that the Lord only should be exalted. We haue seene the like sentence heretofore, and haue there declared the Prophets meaning: to wit, the end why we are chastised of God. For aduersities are so odious vnto vs, that for the most part we can conceiue no good thing to proceed from them. When we heare of punishments, wee haue them in horror and detestation, because we consider not that the Lord is iust. But the Prophets call vs to another consideration, to wit, that whilst men sport themselues in their sinnes, they smother as it were the iustice of God, which shineth not clearely, vnlesse when hee takes vengeance vpon our iniqui­ties. Behold indeede an excellent fruite, and such a one as is to bee preferred before the saluation of all men. For we ought to let all things giue place to the glorie of God, which shineth no lesse in his iustice then in his mer­cie.

There is no cause then, why we should so much feare the rods of God wherewithall we are corrected: but ought rather in all humi­litie to imbrace whatsoeuer the Prophets pronounce against vs. Although in this kind of speech the Prophet hath also touched the pride of the hypocrits to the quicke; who euer become the more wicked when they es­cape still vnpunished: as if he should say, do yee thinke it is possible that after God hath forborne you so long, yet at the last you should tread him vnder your feete? no, assure your selues he will arise, and will be exalted in your destruction. Because the Prophet hath put the word Adam in the first place, and after Aisch; some thinke he ment to comprehend as well noble as base; as if he should say, It shall not be the common people only which shall perish, but also all those who are noted for their honour, riches and dignitie. And I willingly receiue this sence, because Aisch is deriued from force; and Adam from earth. If any will expound it more simplie, I leaue him to his owne iudgement. Howsoeuer it be, the Prophet hath here comprehended all mortall men; as well great as small.

HE shewes the manner of the excellencie; or the formall cause, as they say, of this exaltation, whereof he spake before: and it is as much as if he had said, That the Lord of hosts (whom the wicked doe proudly treade vnder foote) shall be exalted, when he shall shew himselfe the iudge of the world. And thus hee scornes the sottish confidence, wherewith the wicked were swollen. For if iudgement and iustice must haue the vpper hand; there ruine must needes follow: seeing their pride was nothing else but an ouerturning of the whole course of nature. Now we must dili­gently note, that it is no more possible for the wicked to remaine alwaies in an happie estate, then that God should suffer his glorie to be abolished. Although iudgement and iustice doe differ in nothing one from the o­ther, yet the repetition is not superfluous. The vehemencie also of the speech is further enlarged, when hee addes in the second member, and the holy God shall be sanctified, to the ende the wicked should not through a false imagination promise a lasting felicitie by force, or without cause; which they can­not doe, but that the holines of God shall thereby be abolished. But seeing God is holy of his owne nature, it must needs be that he must be sanctified. Whence it followes that [Page 57] ruine is prepared for the wicked, that so their obstinacie and rebellion may be brought vn­der, because God can not denie himselfe.

SOme translate, The lambs shall feede ac­cording to their maner; others, according to their portion; but he meanes, according to their custome. This verse is diuersly ex­pounded: but we are to note in the first place, that it is the Prophets meaning to giue con­solation to the faithfull which were terrified by the hearing of such fearefull iudgements of God: for looke how much the more a man is of a good and tender conscience, so much the more feeles he the present hand of God, and the more neerely is he touched to the quick with his iudgements: lastly, the feare and reuerence of God causeth vs to be tou­ched in good earnest with whatsoeuer it be that is set before vs in his name; wherefore they could not haue bene withheld from dis­paire in hearing so terrible threatnings, vn­lesse this consolation had bin added there­unto as a sweet sauce to giue them occasion to relish and take a sweet taste in the mercie of God. And this is a thing much vsed in the Prophets, to wit, still to haue an eye alwayes to the faithfull, to furnish them with com­fort. Although then saith Isaiah it seemes God is minded to destroy all this people, yet not­withstanding he will shew himselfe a faith­full shepheard toward his lambs, and will feed them as he was wont to doe; marke that for one point.

Also the meaning of the Prophet was to beate back the pride of the great ones, who in oppressing the faithfull and simple by an vniust tyrany, boasted notwithstanding that they were the Church of God still; he tels them therfore that this their boasting is full of lying and vanitie, thus to adorne them­selues with the title of the flock or sheepfold of God, because they are goates, and not lambs; and therefore when they shall be cut off, God will still haue meanes in his hand to feede his flock; but yet by the way, that the lambs shall neuer thriue, nor be in good plight, till they be seperated and deliuered from the goats.

The desolate places.] The expositors do yet againe vary vpon this place also: but I thinke the true sence is, that after the children of God haue been driuen away for a time as ba­nished men, they shall be restored to their right, and shall then recouer that which was desert, or which was trampled and spoyled by the fat beasts; that is to say, by the proud and cruel which had spoiled them of their goods. By the deserts, he meanes the possessiōs which they had left, and which others had occupied, in as much as he hath regard to the custome which was then well knowne and commonly vsed amongst them, to wit, that if any posses­sed fields or houses, he had his hand (as it were) in such wise stretched forth vpō them, that no man durst touch so much as a clod of earth, but and if he left them, an other occu­pied them. The people then had so left their inheritances, out of which they had bin dri­uen, that they had no hope euer to recouer the same againe; so as in regard of them, they might well be called deserts, yea, deserts of the fat, because the strong and men of power pos­sessed them. Now although it may simply be taken for fat deserts, yet notwithstanding it is more probable that the tyrants are heere called the fat.

HAuing inserted a briefe consolation to aswage the sharpnes of the punishments in regard of the faithfull, he returnes to the threatnings, and goes on to strike them tho­row with these thundring speeches, which at the least might terrifie them in some sort. By cords, he meanes nothing else but the al­luremēts of sinne, by which men suffer them­selues to be deceiued, and thereby to become hardened in their hearts in wickednes, be­cause lightly they either contemne the iudg­ments 1 of God, or frame vaine excuses; or else 2 pretend they can do no otherwise; what vaile 3 then soeuer it be which they put before thē, that the Prophet calleth cords. For as often as men are led away to sinning by the concu­piscence of their flesh, in the beginning ther­of they consult in themselues, and feele some bridle which restraines them, and which doubtlesse would hinder them from commit­ting of euill, if that they were not ouercaried by a contrarie tempest, which shakes off and puts away all remorse of conscience. When any man is entised or stirred vp to euill, his conscience by a secret instinct asketh him, What doest thou? And sinne neuer creepeth thus vpon vs, but we feele some remorse. And God hath thus in deed preuented men, to the end all should not giue ouer themselues with an vnbridled licentiousnes to commit euill. Whence commeth it then that men are so obstinate in their naughtinesse? To say the truth, they suffer themselues to be begui­led by allurements, and do so drench their minds with delighting themselues therein, that they despise the iudgements of God, and all to pursue their owne sinnes with gree­dines. They flatter themselues, in beleeuing 1 that which is sinne, to be no sinne; or else 2 they mince them, making thē lesse then they 3 be; or, excuse themselues in them vnder one pretence or other. These are then the cords and wicked bands by which they draw ini­quitie to them. Whence it appeares, that God did not threaten them in vaine; for they not only sinned wittingly, but obstinatly and rebelliously. To conclude, they so pulled and halled sinne vnto them, that they were left without excuse.

HE notes out one perticular, by which he shewes how they drew sinne vnto them as with cart [...]opes. There is nothing so dange­rous as to reiect all thought of God his iudg­ment, and not only that, but also to con­temne whatsoeuer he saith as a fable. Isaiah meant therefore to expresse an extreme con­tempt, when as men hauing been forewar­ned of God his iudgements, shall in scorne say, that they would gladly see them, and deride at them, as at some bug-beare, which these words so full of contempt and presumption do euidently shew: Let him come: let him hasten.

Worke heere (by a kind of excellencie) is taken for iudgement. For it seemes in deede that the Lord regards not when he deferres to take vengeance vpon the iniquities of the vngodly: but when he ariseth to giue iudge­ment, and to execute punishment, then his worke appeares, and is manifest in deed (as they say) because we perceiue by the effects that the world is gouerned by his power and authoritie. Worke then in this place is speci­ally taken for iudgement, because thereby it something appeares vnto vs that God is not idle, but doth his office. Now the wicked speake of him in derision and scorne, and we haue experience of this frowardnes and ob­stinacie at this day more then is meete, and wee must wage the like warre against them which the Prophets did. The wicked thinke that God takes his ease in heauen, and cares not for mens matters, as certaine epicures, who placed God his chiefest happines in this, that he had nothing to doe. And although they imagin that there is some God, yet they acknowledge him not in his iudgement, but in the meane while they make good cheere, and neuer pine away themselues with such thoughts. Let the Prophets and Ministers crie, and that with open mouth, let them threaten and terrifie vs whilst they list, we will securely lye still, waiting till that which they threaten come to passe, and in the whilst we will make merie. Thus the Prophet re­counts the speeches of the wicked, whereby they shewed in what contempt and disdaine they had his word, not only saying let his work come: but let it come quickly and let it draw neere: for in regard it came not suddenly, they con­cluded, that whatsoeuer he executes not as soone as he hath spoken the word, is but smoke.

In the second Epistle of S. Peter he brings in the wicked speaking thus and saying,2. Pet. 3.4. that since the world was created all things haue continued alike; there is still one continuall course of nature, and therefore it is but a mockerie to looke for a day of iudgement af­ter so many ages. In the meane while they prouoke God and that of set purpose, to the end he should forthwith shew his power. They adde Counsell, to his worke: as if they should say, how long wil God deliberate vpon it, eare he tell what he will do? let him rather shew vs by effect what he hath decreed. Their fault also is greatly amplified in that they dare to mock so wickedly at the doctrine which was so familiarly taught them: being herein more wicked then the very prophane heathen; because they despised that word whereby God had adopted them as a pecu­liar people vnto himselfe.

That we may know it.] See heere manifest signes of infidelitie. For the wicked will not acknowledge God, vnlesse they presently feele him: neither wil they beleeue his words. But if the holy Ghost by this marke brandeth them for abominable wicked ones, it beho­ueth vs by a contrary marke to let our faith and godlines appeare: to wit, that we rest in the bare and naked word of the Lord, al­though the euent doe not by and by shew it selfe, seeing it is the propertie of faith to hold vs fast glued to the mouth of God. The con­firmation is added indeed by the works, but we must not begin at them. For thus stands the difference betweene the elect, and the re­probate: the elect rest simplie vpon the word of God, and yet in the meane while despise it not: but the wicked despise his word though he should speake a thousand times; and are importunate vpon him still to see his works; and when iudgement is threatned, they aske, where is it? and thus they can not indure that one should mention it vnto them, vn­lesse it doe by and by appeare by effects. Where there is so litle moderation, it fol­lowes that there is no faith, but rather a re­bellious obstinacie, which turnes a man out of the way, and estrangeth him more and more from God.

ALthough many restraine this sentence to Iudges, yet if we obserue the words a little more narowly, it shall be easie to ga­ther from the whole context, that this is a generall sentence. For hauing before cried out against those who could not endure any admonitions, he still goes on with the same reprehension. Now it appeares that such kind of people haue alwayes some pretence or other wherewithall to deceiue themselues. And therefore they neuer cease to make re­plies as oft as their vices are set before them: but he expresly reproues the shamelesse im­pudencie of those who of set purpose ende­uored to ouerthrow all difference betweene good and euill. And the letter Lamed placed before these two words euill, and good, shewes the sence to be thus; namely, those that make euill of good, and of good euill: that is to say, who by craftinesse full of vanitie couer, excuse, and disguise wicked matters, minding by their subtilties to change the nature of euery thing: but on the contrary by lyes and slan­ders they ouerthrow that which is good. For whosoeuer hath the feare of God, he is with­held by conscience and shamefastnes from excusing his sinnes, or enterprising to con­demne [Page 59] that which is iust and right. But they who are voyd of this feare, are also impudent to commend vices, and make no bones of it at all to condemne vertues, the which in whomsoeuer it be, is an euident signe of de­sperate wickednes.

We may also applie this sentence to di­uers particulars. For if priuate persons are here accursed when they say, euill is good, and good euill: much more is it true of those, who are aduanced into high place, and haue publike office; whose dutie is to vp­hold and maintaine all that is lawfull and right. But hee rebukes all such in generall who flatter themselues in euill doing; and for hatred which they beare to vertue, con­demne that which is done vprightly: yea, who to couer their filthines, vse cauilling shifts; and become altogether obdurate in them­selues. The Prophet saith, that such folke do all one, as if they should turne light into dark­nes, and sweete into sower: For thus they shew themselues to be possessed with a diabolicall rage; when they so mingle and confound all principles of nature.

HE goes on still in rebuking such as could not bee reclaimed by any perswasion whatsoeuer, who shut the gate against all good counsell and holy admonitions which are made vnto them. Lastly, he pronounceth a woe against all desperate contemners, who oppose and set the lusts of their flesh, or the peruerse confidence of their owne wisedome, against God his doctrine, and admonitions. And not onely reprooues those which are so puffed vp with a false opinion of their wit, that they are ashamed to learne of others: but he also condemnes all such in generall, who being wise in their owne conseit, refuse to heare God speaking, and to obey his holie counsels. This vice hath been too common in all times, and is to be seene at this day in many: who although they make conscience to reiect all the doctrine of godlines openly, yet are so farre off from any true teachable­nes and obedience, that they proudly reiect whatsoeuer likes them not. They grant there ought to be some bridle to hold them in: but on the otherside, arrogancie so blinds them that they quickly murmure against God, when he shewes them but the way wherein they should walke. And not content with that; but with furious indignation gnash their teeth when any reprooueth that which they doe. For where shall we finde that man who renouncing all his owne reason, will bee readie to learne, from God his mouth onely? Now there is not a more dangerous pesti­lence then this lying shew of wisedome, see­ing teachablenes is the beginning of godli­nes; when renouncing our owne wisedome, we goe thither where God calles vs. But this false perswasion, is not condemned onely, for that it makes men disobedient to God, and so causeth their ruine: but also because it is in­tollerable in it selfe.1. Cor. 3.18. For we must become fooles, if we will be the disciples of God. It is also certaine, that wheresoeuer this mode­stie and humilitie beares not sway, by meanes whereof men do voluntarily yeeld their obe­dience; there reignes a furious rebellion. In their owne eies, is as much as when we say in our French tongue, In their owne opinion, or conceit.

Now the Prophet reprooues another vice: to wit, drunkennes and intemperancie of life, whereof he had spoken before. And thus it is very likely this chapter was gathered out of diuers sermons; and that the heads of them are summarily touched onely. For in regard the Prophet saw no repētance, he was cōstrained to repeate & beat into their minds one and the same thing often. He returnes then to the same reprehensions which he had touched before: and preacheth againe a­gainst drunkennesse, excesse, couetousnesse and other corruptions. Whence we may ga­ther, that when admonitions profit nothing, we ought to vse the greater vehemencie a­gainst the stubberne and vnteachable. Nei­ther truelie are we to feare, lest this impor­tunitie should be wearisome; but often to repeate the reprehensions till they bow vn­der them; or else till they shew an incura­ble malice.

He taunteth them pleasantly, telling them that they are lustie and strong to drinke; be­cause they spend and consume their strength in fighting with the pot and glasse. But what a brutishnes is this, for a man being of a good constitution of body, to make shew of his strength, in drinking excessiuely. Also be­cause the figure Synecdoche is vsed of the Prophets in all the Scripture; he takes the speciall for the generall, as if he should say, Woe to drunkennesse, woe to intemperance, &c. But hee hath of purpose set forth that which was the most shamefull, that so hee might make this vice generally abhorred and detested. For there is nothing more vile and base (as we haue said) then for a man to proue his force, in deuouring and swallowing in meates and drinks, and thus to wrestle a­gainst himselfe by cramming in as much meat as his belly will hold. Such men hold no rules of sobrietie, neither do they know why God nourisheth them. We eate and drinke to vp­hold the body, and not to ouerthrow it. We liue to serue God, and to bestow our strength in the helping of our neighbours turne: but when men endeuor not to preserue their strength by these meanes, but rather ouer­turne it by prouing how much they can beare, it is certaine they are become worse then brute beasts.

HE reproues a corruption which was then rise in iudgement seates, and shewes the cause why there was no iustice kept in them,Exod. 23 8. Deut. 16.19. to wit, for that gifts had place and were in account. For auarice blinds the eyes of the wise, and peruerts all order of iustice and right, yea eu [...]n in those who otherwise beare some good affection thereunto. Obiect. But some may obiect, that iudgements are peruerted by many other meanes then by presents on­ly, seeing that hatred, friendship, loue, and other sinister affections doe very often blind the vnderstanding. Ans. This is very true, but the Prophet aimed at that which falls out for the most part, & yet notwithstanding meant not to spare the vices which he expressed not. By wh [...]se example good Teachers ought to be wise and well aduised in considering and cor­recting those vices which carrie the chiefe swinge among the people, and aboue all to insist vpon those which they see to be most in vse by wicked custome.

Now this corruption whereof mention is made in this place, is the most frequent of all others in iudgement seates, and therefore the Iudges which would iudge iustly, ought to take diligent heed they auoid it. Neither must we giue eare to those Iudges who denie that presents are giuen them to that end: or who say, that although they receiue them, yet notwithstanding they will giue vpright iudgement:Where gifts haue place, there all loue of iustice must needs be corrupted. for where gifts haue place, there needs must all affection of equitie and iustice be corrupted, neither can it be possible that thine affection should not be most inclined to him of whom thou hast receiued thy re­ward. To conclude, let vs giue eare vnto the Lord, who saith, that rewards blind the eyes of the wise,Deut. 16.19. and peruert the words of the iust, lest in doing otherwise we will seeme to be wiser then God himselfe.

THat it might not seeme he hath cried out so oft without cause, he shewes againe how great and horrible punishment is neere to this people, and denounceth an extreme ruine against the obstinate, because they would not be brought into the way, but ob­stinately resisted against the heauenly do­ctrine: now he vseth such figures as were fit to expresse his meaning and also such as tou­ched them neerer to the quick, then if he had spoken plainely without them. He begins with a similitude, and forthwith ends with a metaphor, in attributing a roote and bud to the people, as to a tree: for by these two words he comprehends whatsoeuer force was in the people; were it open, or hid: and saith, that all of it should perish. For euen as when the roote which giues strength vnto the tree and susteineth it begins once to rot, then the tree decayeth: so he threatens de­struction to this people, and tels them that all their strength is wasted and consumed. But he shewes not now, as heretofore, the particular kinds of wickednesses by which they had prouoked the wrath of God. He on­ly addes the generall cause, to wit, the con­tempt of the law of God, because, as we all know, that is the fountaine of all euils. He also am­plifies the fault greatly, that in as much as the will of God was manifested vnto them in the law, they could not say it was by igno­rance or error, but of set malice, that (in sha­king off the yoke of God) they gaue them­selues the raines to all licentious libertie, which was all one, as if in reiecting a most lo­uing father, they should giue ouer themselues to be vassals and slaues to the diuell. Adde withall that he accuseth them of a generall reuolt, as if he should say, they were not re­bellious against God in one kind only, but they wholly forsooke the Lord as disloyall apostataes. Moreouer, that they did not only despise the word of God, but he complaines of a thing more horrible, to wit, that the word was become abominable vnto them, or, that they reiected it with a wicked de­spitefulnesse. If so be then that the contempt of the law of God be the welspring, head, and perfection of all euils, there is nothing we are more to feare, then that Satan should so preuaile as to turne vs aside from the re­uerence of it. And if we be subiect to some faults, yet let vs suffer at the least that the medicine may be applied vnto them; vnlesse in reiecting thereof proudly and maliciously we meane to draw eternall perdition vpon our owne heads.

IN this verse the Prophet repeates the for­mer iudgements whereof the Iewes had ex­perience alreadie; and shewes, that they be not yet at an end, but that far worse punish­ments are prepared for them, vnlesse they returne into the right way. I confesse indeed that the time past is often changed for that which is to come, but the words of this text will best agree so; for he propounds two di­stinct things cōcerning y^e obstinat rebelliō of this people: first, how God had alreadie cha­stised their iniquities. Secondly, seeing there was no signe of repentance, that he hath yet other scourges readie to correct their wic­kednesses. Thirdly, hee shewes what these scourges are, and tels them that the Assyrians [Page 61] shall come as soone as the Lord shall but hold vp his finger, yea that they shall come at his only hissing.As in verse the 26. This is the Prophets mea­ning. Whence we may gather, that as soone as a people hath escaped one calamitie, they forget their chastisements, and neuer thinke more of the iudgements of God: and al­though experience should also be the mistris of fooles, yet they harden their hearts vnder the blowes. Isaiah strikes at this senselesnes, as if he should say, Haue you so soone forgot­ten the calamities vnder which you groned not long since? Whence came it that the dead bodie [...] were cast heere and there, but be­cau [...]e the Lord had st [...]etched forth his hand vpon you? And if God dealt with you as a Iudge, what is the cause that the wounds which do yet bleed, do not worke a reuerent feare in you to preserue you from heaping sinne vpon sinne thus freshly againe on all sides? And to this end doth he repeate the particle Therfore, wherin he yelds a reason of his speech, as if he should say, These are not afflictions that come at adu [...]nture, but are manifest signes of God his disp [...]easure. He also saith expresly, that God was angrie with his people: for had not the Iewes fallen from their dignitie, their condition had been more happie then that of all y^e nations of the world besides. When God therfore deales so sharply & seuerely with his chosen people, no doubt but they had grieuously prouoked him by their rebellions. And withall he refutes the false brag of the Iewes wherewith they were woont to aduance and boast themselu [...]s, as if they forsooth ought to be exempt from all corrections, because they were the peculiar people of God. Also when he saith that the moun­taines trembled: by this comparison he expres­seth the weight of the punishments vnder which they hardened themselues, to the end he might yet more sharply reprooue their sens [...]lesnes, as being more bloekish then things without feeling if they felt not the wrath of God, and the horrible vengeance wherewith the kingdome of Israel had been chastised.

And for all these things.] Hee threatens more heauie plagues to come, as hath been sayd. For although the wicked know they are corrected of the Lord, yet they thinke all is past, as soone as they haue receiued but two or three blowes. And therefore they wrap themselues vp as it were in a vaine confi­dence, as though the worst were past, and that the powers of the Almightie were spent. This is the cause why he cries out, that the wrath of the Lord is not yet appeased: and that although they haue suffered many calami­ties, yet notwithstanding hee is furnished with varietie of darts, from whence they were to looke for infinite wounds.

The Coniunction Copulatiue may be re­solued into the Disiunctiue, as if he would say, Be sure that the hand of God is yet s [...]retched out. Now he hath regard to that which he had sayd before,Verse 25. namely, that the hand of God was lifted vp. He saith now, that it is not pulled in, but that he wi l yet pursue and smite them with wounds, yea, yet more feare­full and terrible. We ought to meditate vpon these sentences diligentlie, to awaken such men who feare not to lie snorting, and that after they haue been humbled and chastised of God.

IN this, and in the verses following, he shewes what punishment the Lord would inflict vpon this people, to wit, that they shall be so spoyled by the Assyrians, as the Isra­elites their brethren had been a little before them, yea much more grieuously: for howso­euer the Assyrians in t [...]mes past had much wasted them, the kingdome of Iudah neuer­thelesse was not yet brought to ruine. Adde hereunto, that the destruction of the king­dome of Is [...]ael was as a looking-glasse, where­in they might behold the wrath of God, and the iust iudgement which hee had brought vpon them: and yet no question but this prophesie seemed incredible to them of Iu­dea, although there were many good likeli­hoods of it, and all because the state was quiet; and they no sooner had the least shew of truce, but they forthwith grew carelesse: therefore hee sayth, that this destruction should come from farre, whereof they did not so much as dreame. And thus he sounds the Alarum as if the enemies had bin alreadie at the gates. For he puts not these words from farre, and from the ends of the earth, to put them in any hope, but rather of set purpose he thus speakes, so the end they should not iudge of the wrath of God by things appa­rent to the eye.

We are woont to esteeme of dangers ac­cording to the outward appearāce of things; when the enemies are farre off, or that they be hindred by other impediments to molest vs; we thinke we are safe. Thus the people slept, as they say, on both sides, no otherwis [...] then as if they had been out of all danger. But Isaiah declareth, that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pie­ces. This lifting vp a signe, is a figuratiue kind of speech, because when the banner is displayed and the Captaine giues the signe, then the souldiers are wont to arme them­selues and to begin the fight.

He shall hisse.] Although the change of the number be a thing much vsed in the Scrip­ture, yet it is not without reason, I take it, that the Prophet of many nations makes but one people, for he shewes that when God should assemble many peoples & ioine them to one body, that this shall be no confused multitude, but should be as an intire body, hauing one head which should rule and haue the soueraigntie ouer them. He rather vsed y^e word of hissing then some other that sounded more terriblie, as of sounding the Trumpet, or such like; to shew, that God had no neede [Page 62] of any great noyse to assemble the enemies togither, and that it is no hard matter for him to be reuenged on them which haue of­fended when the time appointed is come, for he can finish all things by the least signe that may be.

And behold he shall come.] He heere yet fur­ther confirmes that which I haue noted, to wit, that the wrath of the Lord must not be esteemed according to outward obiects: for although it seemes that all things do promise peace, yet shall warre come notwithstanding sodainely frō thence whence we looked not for it: yea and although it may seeme we be enuironed with friends round about vs, yet shall God raise vp enemies from the ends of the earth, which shal come easily vpon vs (all lets whatsoeuer to the contrary) as if a plaine and smooth way were prepared for them. Which we ought to beare well in mind, lest we suffer our selues to be blinded by some false trust and confidence.

We are also to obserue, that warres fall not out by chance, nor at mens appointments, but by the commandement of God, euen as if he sounded the Trumpet to assemble the souldiers. Be it by warre then, by famine, or pestilence that we are afflicted, let vs know that all of them do proceede from the hand of God, because all things come at his voyce, and readily obey him. And yet the Chaldeans had not this zeale of obeying God, for they were caried away with their couetous and insatiable lust and desire of dominion, or thought of some such like end, but God ser­ued himselfe of them to execute his iudge­ments. And herein we clearely see an admi­rable witnes of the power of God, which is not tied to the will of men, neither depends it vpon their fantasies, but it is free for him to call whom he will to doe him seruice, yea such as are vtterly ignorant of it. And yet the wicked are not hereby excused when they are thus drawne against their purpose, be­cause they serue not God freely, for they pro­pound some other thing vnto themselues, as crueltie, spoile and violence, and God by their crueltie correcteth the sinnes and of­fences of his people.

HIs meaning is, that all things shall be so fitted and prepared, that nothing shall let or hinder them to march on forward: as if a Prince hauing inrolled his souldiers, should by and by giue order to prepare the wayes to bring in prouision of victuals, and to admini­ster al things necessarie whatsoeuer. He shews then that they shall be readie and nimble, and that there shall be no impediment to cause them to prolong the time. He also shewes their diligence, affirming, that none of them should so much as slumber. Now in these words, none shall slumber, nor sleepe, the order is a little inuerted: for he should ra­ther haue sayd, none shall sleepe, nor slumber: because it is a lesse matter to slumber then to sleepe. But this maner of speech must be thus resolued, They shall not slumber nor sleepe: that is to say, they shall be so farre off from sleeping, that they shall not slumber at all. We haue the like phrase of speech in the 127. Psalme, He which keepes Israel shall nei­ther slumber nor sleepe. It is an Hebraisme then, which agrees neither to the Greeke, nor Latine.

HIs meaning is, that they shall be furnished with fit weapons. Now he retaines the maner of fight vsed among the Assyrians and other Easterne people, who for the most part were accustomed to arme themselues with bowes and arrowes for warre, as we see the Englishmen doe at this day: but vnder these particulars he comprehends all sorts of wea­pons. But because the way was long, and the voyage difficult, the Iewes might happilie thinke there would be many impediments to turne away the enterprise of the enemy, and that is the cause he saith, why the hoofes of the horses should be like flint, so as they should nei­ther faint nor be wearie, but should easily come to Iudea. Hereunto appertaines the other member, when he compares the wheel [...] to a whirlewinde: for the people of old time were woont to goe to warre with Chariots, and therefore he not only mentions horses, but also wheeles. And all this is to be referred to this great haste and diligence which they should vse, to wit, that the Lord should not be hindred by the long distance of the way to bring in deadly enemies against the Iewes to destroy them.

THis appertaines to crueltie. He compares the Chaldeans to Lions, whose sight is fearefull, and of nature cruell, as if he should say, They shall not be such mē as are touched with any sense of pitie, mercie, or humani­tie, but shall rather shew themselues cruell, and like wilde beasts. He also addes, that they shall be of such strength, as none shall dare to come neere them to pluck the pray out of their teeth. Meaning thereby, that the Iewes shall be vtterly vnable to disappoint their assaults, because that for feare of their cruel­tie none shall aduenture to approch vnto them; for in regard that God would vse them as his seruants to punish the Iewes, it was re­quisite they should be furnished with a ter­rible power and maiestie, that this sottish [Page 63] people might be made to vnderstand at the last that they had not to doe with men, but with God,Heb. 10.31. into whose hands it is a terrible thing to fall.

THe Prophet addes this, to let the Iewes vnderstand that the Chaldeans should not come into the field at randon, but should be appointed thereunto by God, and prepa­red by his hand. By the roaring of the sea, he meaneth such a great hurly burly, as should seeme like vnto a deluge, by which all Iudea should be drowned. He also cuts off all hopes, in foretelling that there should be neither case nor end in these chastisements. The Iewes (saith he) shall looke vp and downe to finde meanes to escape, as men are woont to do in any great perplexitie, but on which side soe­uer they turne them, be it to heauen or to the earth, they shall finde no ease from ei­ther of them, because miseries and calamities should vtterly ouerwhelme them on all sides. This maner of speech is very common, yea e­uen among the rude people, at such time as destruction and calamities do threaten on euery side, when no issue or ease can be per­ceiued. It is necessarie then that it should fare thus with vs, when the Lord pursues vs, to the end his high hand may alwayes ap­peare in our eyes; and that on which side soeuer we turne our selues, we might behold the creatures armed against vs for the exe­cution of his iudgements: for we may some­times escape mens hands, but which way shall we be able to flee from the hand of God?

THey haue been woont to begin the 6. Chap­ter heere, but some thinke it is the begin­ning of this booke; and therfore that the Prophesies of Isaiah were not well colle­cted and gathered to­gether, alledging this reason, that y^e Prophet refuseth to take vpō him y^e office of teaching, 1 which he would hot haue done, if he had ex­ercised 2 it before: and that he seemes altoge­ther 3 a nouice, seeing he yet knew not his vo­cation. Moreouer that heere he declares how he had now seene the Lord, and not before. But I thinke these reasons are not of any va­lue, as I haue touched heretofore, and there­withall I answere, that it ought to seeme no new thing that the Prophet should be cast as it were into a swound, and so astonished with this strange vision, that he should vtterly for­get he was a Prophet: for there was no part in him which was not abashed at the pre­sence of God; and therefore as one amazed he willingly ran into some hole, or rather thinking himself but a dead man, he thought verily he should haue giuen vp the ghost. And it is very necessarie that the children of God should be thus touched, when God let­teth them perceiue the signes of his pre­sence, to the end they may be humbled and confounded in themselues. Adde also, that God meant thus to feare the rebellious peo­ple in the person of his seruant, and there­fore it is no maruell if he excuse himselfe be­ing so astonished with feare; as also in re­gard that he had not before felt the weight of his charge as now he did, after the maie­stie of God had thus euidentlie appeared vnto him.

But why was not this vision giuen him in the beginning? I answere, Quest. Ans. it was necessarie in regard of the time, to confirme him more and more in the execution of his office. An example whereof we may see in the Apostles, for in the beginning they were sent with commandement, not to passe the bounds of Iudea, but after Christ rose againe,Mat. 10.5. Iohn 20.22. Act. 2.3. he esta­blisheth them anew in a solemne maner. He breatheth on them, and tels them that they should receiue the holy Ghost; and contents not himselfe therewith, but sending downe the holy Ghost from heauen vpon them in firie toongs, he put an extraordinarie power vpon them. So according to the diuers mu­tations which happened in times and king­domes, it was necessarie that Isaiah should be confirmed and approued againe by a new vision: as well that he might be encouraged to constancie, and might with the more cheerefulnes follow his vocation in time to come, as also that his ministrie might be au­thorised among the Iewes by the authoritie of God. This reason to me seemes sufficient why he had not this vision at the beginning, but had it rather sometime after he began to teach.

Now that this booke takes not his begin­ning 1 here, it sufficientlie appeares by that we haue seene in the former preface, which is much more cleare and proper then this. And because all passage might be stopped by 2 the desperate obstinacie of this people, it was necessarie he should begin his speech with this vehemencie here set downe: as also be­cause it is very likely that he had exercised 3 the function of teaching a long time vnder king Vzzias, who was dead as I thinke before this prophesie was published. Lastly, the Pro­phet 4 by these words signifies, that God ap­peared [Page 64] vnto him after he had alreadie begun to execute his office.

Some by Death vnderstand the Leprosie wherewith this king was smitten,2. King. 15.5 which was indeed a ciuill death, because the king was constrained to forsake the companie of men, and to leaue the gouernment of the king­dome: but I had rather take death in his pro­per signification. Thus I thinke then, to wit, that Isaiah prophesied the former things frō the time of Vzziah, at that time when he was strucken with Leprosie, and that Isaiah had this vision after his death, at that time when Iothan should succeed him. For we know how the change of kings do bring diuers sturres and hurly burlies, so as it is no wonder if I­saiah were confirmed againe in his calling. Also the prophesie it selfe which followes will declare sufficientlie that he had preached sometime before he had seene the Lord. For the blinding of the people is heere spoken of, whereof the Prophet had such experience, y^t their stubburnnes might haue caused him to haue giuen ouer that which he had be­gun, seeing he lost all his labour. The Lord then confirmes him by this vision, to the end all discouragemēts being set apart, he should manfullie continue to do his dutie, and goe on with that which he had begun by the commandement of the Lord.

Obiect. I saw the Lord.] Some aske how Isaiah could see the Lord, who is a spirit, and therefore can not be seene with corporall eyes: and also because the vnderstandings of men are not able to mount vp to his infinit greatnes, how it can be that he should comprehend him vn­der a visible forme? Ans. But we must note, that as oft as God shewed himselfe to the fathers he neuer appeared vnto them in his whole essence, but as men were able to comprehend him, according to their capacitie. For it is not inconuenient (albeit men creepe heere as it were vpon the earth, or at the least are very low beneath the heauens) that God should descend downe vnto them, so as the beames of his glorie should appeare vnto them as in a glasse. Such a forme then was represented before Isaiah, whereby he tasted and saw the incomprehensible maiestie of God as farre as his weakenes could beare. And therefore he attributes a seate, a garment, and a bodily sight vnto him. Whence wee may gather a very profitable doctrine, to wit, that as oft as God shewes any signe of his pre­sence, we are to know for certaine that he is present by vs: for he deceiues not in giuing vaine representations, as men wickedly dis­figure him by their foolish inuentions. Be­cause this representation then was a true te­stimonie of God his presence, Isaiah rightly affirmes that he saw him. As when it is sayd that Iohn saw the holy Ghost in the likenes of a Doue,Matth. 3.1.6 the name of the spirit is transferred to the signe, because he should not doubt but it was the holy Ghost which rested vpō Christ.

Obiect. It is demanded in the second place who this Lord should be. S. Iohn in the twelfth of his Gospel teacheth and that truly, Ans. that it was Christ, because God neuer shewed him­selfe to the fathers but in his eternall Word, and only Sonne. And yet some notwithstan­ding do restraine this amisse to the person of Christ in my iudgement, seeing the Prophet giues him indefinitly the name of God. The name Adonai, which seemes best to apper­taine to Christ, fauours their opinion no­thing at all, for it is often attributed vnto God simply, and without relation. Mention is made of God in this place then without determining of either end: yet notwithstan­ding one may properly say, that Isaiah saw the glory of Christ,Col. 1.15. because he was the image of the inuisible God from euerlasting.

Sitting vpon a seate.] He could not haue bet­ter described the maiestie of God in regard of the circumstance of the place then vnder the person of a Iudge, to the end his maiestie might the better awaken the Iewes, and we shall see hereafter the horrible iudgement which the Lord pronounceth from his seate. But to the end we thinke not the Prophet should inuent how he could paint out God, we must note that he faithfullie represents the same shape and forme which was exhibi­ted and shewed vnto him. Obiect. Now some may doubt whether the Prophet was brought in­to the Temple, or whither these visions were reuealed vnto him sleeping. Ans. Although they are wont to bring many reasons for the one or the other exposition, which leaues it in suspence, notwithstanding the most probable coniecture is, that although he were out of the Temple, in the house, or in the fields, yet that this vision might be giuen him as to the rest of the Prophets.

And with his lower parts.] Almost all the ex­positors do vnderstand this of the fringes of the garment; although it may be referred to the verges of the iudgement seate: so as his meaning is to shew that the greatnes of God was such, that it spread it selfe throughout all the parts of the Temple. He also meanes to attribute a more excellēt and glorious forme vnto God, then to any humane creature whatsoeuer. And that he thus appeared in the Temple, it doth yet adde greater authori­tie to the vision, because he had promised his presence to his people there, and there the people waited for answers, according as Salo­mon had expresly declared at the dedication of the Temple, 1. King. 8.30. To the end then the people might know that these things pro­ceeded from God (vpon whom they called dayly, and vpon whom in a vaine confidence they were puffed vp) this vision was shewed to the Prophet in the Temple. Now this must needs obtein great credit among them, when it was preached aloud that this was no word of any mortall man, but a diuine o­racle comming downe frō God, whose name they had wont boldly to vsurp as oft as they would attribute vnto themselues any great matter. For this indeed was a very sharp and an odious prophesie, and therefore had the greater need of sound confirmation. And it is also a thing vsuall among the Prophets of God, namely, that he spake vnto them from his Temple and from his Sanctuarie.

HAuing testified that God had appeared vnto him full of maiestie and glorie; he addes that the Angels were about him, which he calles Seraphims, in regard of their feruen­cie. Now although the etymologie of this word is well enough knowne, yet diuers rea­sons are brought on both sides. Some af­firme they are called Seraphims, because they burne with the loue of God: others, because they are swift as fire: others, because of their brightnes. Howsoeuer it be, the incompre­hensible maiestie of God is set forth vnto vs in this description, as by the sunne beames, to the end in them we might learne to con­sider and adore so admirable and excellent a glorie. Many thinke there were two Sera­phims,Exod. 25. euen as there were two Cherubims, which compassed the Arke. I willingly re­ceiue this opinion, and yet I dare not affirme any thing, where the scripture is silent. Now in regard it is an vsuall thing in the scripture to appropriate the descriptions which are made of God, to the signes, the vse whereof was ordinarie, and the knowledge thereof familiar among the faithfull; it may be the Prophet saw such a figure. In the meane while I so continue to hold this as a probable coniecture, that yet notwithstanding I hin­der not any to receiue a contrarie interpre­tation, if any can bring better warrant, for Daniel saw thousands of Angels, and not two only. Dan. 7.10.

Six wings.] This figure is not without rea­son. 1 For these wings thus composed, contei­ned some mysterie, which y^e Lord would not haue whollie hidden. The two by which the Angels flie, signifie nothing else but their readinesse and nimblenesse to execute the commandements of God. And seeing the a­nalogie of this thing is certaine and [...]uident, I hope those which are not contentious will 2 easily agree thereunto. The other two where­with they couered their faces, sufficientlie shew, that the Angels themselues can not beare the brightnes of Gods maiestie; yea, that they are dazled with his looke, euen as we are when we behold the sunne in his bright­nes. And if the Angels can not beare the ma­iestie of God, how great shall the rashnes of men be if they striue to attaine thereunto? Let vs learne then to enquire no further of God then is lawfull and expedient, in such wise as our knowledge may soberly and mo­destly taste that which yet is very farre off from our capacitie. Yet notwithstanding the Angels do not so couer their faces as that they should vtterly depriue themselues of any sight of God, for they flie not at randon. So we also may behold God, but yet so farre foorth as the weakenes of our vnderstanding can endure. There is a little more difficultie 3 as touching the other two wings. For some thinke they haue their feete couered, lest they should touch the earth, and so get some soile from thence, as wee our selues and others haue been wont to doe. For euen as in wal­king we gather dust & filth, so whilest we re­maine vpon the earth we are infected, as with touching some contagious thing. Whence we may learne, that the faithfull shall haue no acquaintance with the Angels, vnlesse they flie aloft, being no longer glued to the earth. This is the exposition which some bring. But I am rather of their opinion who thinke these wings had a cōtrarie vse to those which were aboue rehearsed: for euen as they co­uered their faces with wings aboue, lest they should be ouerwhelmed with the ex­ceeding brightnes of God; so had they wings beneath, to couer themselues from our sight. Now if it be so that wee can not behold so small beames of the brightnes of God which glimmereth in the Angels but we be by and by dazled; how can we behold that most ex­cellent and bright maiestie of God which is able to swallow vp a [...] our reason? Let men learne then that they are farre remote from the perfect knowledge of God, seeing they are vnable to attain [...] so farre as to the An­gels. This exposition I take to be the best, and yet I reiect not the first.

IT was necessarie all these things should be represented to the Prophet in a vision, to the end that not only the people but euen Isay himselfe should be the more moued. For there was no lesse neede in regard of him, then of all the people, seeing he was to su­steine very hard and difficult assaults; nei­ther could he haue boldly denounced these things, vnlesse he had been first confirmed. The people also being [...]dmonished by this vision how exceeding g [...]eat and fearefull the maiestie of God wa [...], who pronoun­ced this sentence against them, should be terrified therewith in good earnest. This God (at whose only look [...] the Angels them­selues tremble, and whos [...] praises they con­tinuallie sound forth with full voyce; lastly, whom they serue and obey) came forth vpon his throne: but men whom he had vouchsa­fed to adopt for his children, proudly with obstinacie resisted him. Now when we heare that the Angels are continually busied in sounding forth Gods glorie, let vs know that their example is set before vs for our imita­tion.To be occu­pied in cele­brating Gods prai­ses, is the highest ser­uice we can do him. For it is the highest seruice we can do vnto him to be occupied in celebrating his praises. In as much then as he herein makes vs companions with his Angels, it is to the end that whilst we wander here below, we should notwithstanding be conioyned and made like to the heauenly inhabitāts. Lastly, to the end the harmonie between vs and the Angels may be perfect in all points, it be­houes that the praises of God doe not only sound vpon our tongues, but that all the actions of our life be referred thereunto; which we shall then do when we endeuor to doe all things therein to the glory of God. [Page 66] The Auncients haue vsed this testimonie a­gainst the Arians when they would prooue the three persons in the one essence of God.Holy, Holy, Holy. I mislike not their iudgement, although if I should haue to deale with heretikes, I had rather vse stronger arguments, for they tri­umph and become the more hardened when we contend against them with such places as are not sufficientlie plaine and euident, as heere they might readily answer, that by the number of Three in this place was shewed a perfection (as in many other places of the scripture besides.) Although I doubt not but the Angels doe heere set forth one God in three persons (and to say the truth, we can not magnifie God, but we must by and by ce­lebrate the praises of the Father, of the Son, and of the holy Ghost) yet notwithstanding I take it we should rather vse more solid te­stimonies, to the end that whilest we go about to prooue the chiefe article of our faith, we expose not our selues to the scoffes of here­tikes. So then by this repetition there should be rather shewed an vnweariable continu­ance of praising, as if the Prophet had sayd, The Angels neuer ceased their melodie in singing the praises of God: as indeed his Holinesse ministreth to vs infinite matter thereof.

The whole world is full. Word for word it is, The fulnesse of whole earth: which we may referre as well to the fruits, liuing things, as to all sorts of riches wherewith God hath fur­nished the earth; and so the sense should be, that in this adorning of the earth, and the diuers furnitures which are in it, we may see the glorie of God to shine, because they are so many testimonies of his fatherly loue to­wards vs. Notwithstanding the most simple and naturall sense is, that the glorie of God filles the whole world, and is spread abroad through­out all the quarters of the earth. And in mine opinion there is heere a close opposition, by which he beates back the foolish ouerwee­ning of the Iewes, who imagined the glorie of God was shewed no where else but vpon them, as if they meant to shut it vp in their Temple. Now Isaiah shewes that it is so farre off from beeing shut vp within so narrow bounds, that it fi [...]es the whole earth. And this a­grees to the prophesie which will afterwards follow touching the blinding of the Iewes, for thereby he hath giuen entrance for the Gentiles into the Church of God, in regard they supplied the emptie and forsaken place of the Iewes.

THis noyse of the posts sufficiently shewes that it was no voyce of man which the Prophet heard; for there is no mortall man that is able to make the posts and threshold of an house to shake with his voyce. Now the Lord meant not only to confirme his voyce to the Prophet, but to men also, and that for e­uer, that so it might be knowne throughout all ages. Let vs know then that the voyce of God is confirmed to vs at this day by this sound, to the end we also should tremble as oft as he speaketh: for if the dumb and insen­sible creatures are moued therewith, what ought we to do; we, I say, which feele, smell, taste, and only vnderstand it, to the end we should holily and reuerently obey his holy word?

The house was filled with smoke.] This was a common and an ordinarie signe which the Lord vsed among the auncient people: for as soone as Moses entred into the Tabernacle we reade that the smoke was spread,Exod. 33.6.9. so as the people could neither see Moses nor the Ta­bernacle. The smoke then which Isaiah de­scribes was no new thing; but God accor­ding to his accustomed maner meant thereby to t [...]stifie that he would manifest his power in executing iudgement vpon this people.

But some may aske why the Lord would manifest his presence by this signe rather then by an other? Quest. Ans. A twofold answere may be giuen to this question. First, because the Lord 1 hath alwayes been bent to represse the bold­nes of men, to the end they should not en­quire further into his Maiestie then was meete, being alwayes prone (euen all of vs) to be prying ouermalepertly and rashly in this regard. Wee would pearce aboue the clouds and search into the very secrets of Gods counsell, and in the meane while neglect that which is before our feete. From thence ariseth this laberinth of errors, in which after y^e spirits of men are enwrapped, they forthwith fall to serue false gods: for mē no sooner giue leaue vnto thēselues to forge what they list of God in their fantasie, but they by and by therewithall enterprise they care not what against him. And therefore it is not without cause that he hath opposed this smoke, thereby to admonish men of their weakenes. And yet he would not haue them to be either blind, or besotted with the bloc­kishnes and error of the Papists, who at this day couer ignorance vnder the name of sim­plicitie: but he forbids to search or prie further into the heauēly mysteries then that which is manifested vnto vs by himselfe in his word: for that (as S. Augustine Augustine. sayth) is a very learned ignorance. Wherefore as oft as mention is made of the like smoke, let vs know it is as a bridle by which we ought to be kept in awe, that we should not be too cu­rious in searching into the counsels of God. Secondly, this smoke was to strike a feare into 2 them, as we see when Dauid describing God to be terrible and angrie, sayth, that cloudes and darknes are round about him, Psal. 97.2. which also agrees very well to this place, be­cause he pronounceth an horrible iudge­ment, to wit, the blinding of the Iewes. Some would haue this a forerunner of y^e fire which should burne the Temple: but that which I haue set downe is more probable.

NOw the Prophet telles in what manner he was effectuallie touched with this vi­sion, to wit, that hee was so terrified with the feare of Gods presence, that he thought himselfe vndone. And hee addes the reason wherefore he thought thus of himselfe: Be­cause (saith he) I am of polluted lips. I wonder why S. Ierome hath turned it, Because I held my peace, seeing there is no ambiguitie in the word. It is true that the verb Damah sig­nifies to hold ones peace, but in this place there is a certaine note of the verb passiue which is added. It may also be translated thus, Wo vnto me for I am brought into si­lence: because silence is often taken for death in the scripture, and it is sayd, that those which are buried are in silence. But seeing it is all one as touching the sense, I will not contend much about the translati­on. His meaning is then, that he was so terri­fied with the sight of God, that he became as a dead man. And indeede there is no cause why we should wonder at this; for man must be wholly brought to nothing in regard of his flesh, to the end he may be renued accor­ding to God. Whence is it that men liue, that is, that they thinke they liue, being puf­fed vp with the knowledge of their owne rea­son and power, but because they are igno­rant of God? And so before he reueale him­selfe to vs we thinke we are gods rather then men, but when the Lord appeeres, then we begin to feele and perceiue what wee are. Frō thence comes that true humilitie which consists in this, that men attribute nothing to themselues, but depend wholly vpon God. Wherefore this and such like places vpō this argument, ought to be diligentlie obserued. Now it was an ordinarie thing with the holy fathers to crie,Iudg. 13.22. I shall die, I am vndone, as oft as they saw God. Wherfore before our minds be well awakened by approching to God in good earnest, our life is nothing else but a vaine imagination: we are in darknes, where­in it is very hard to discerne truth from er­ror: but when we are come into the light, it is easie to discerne the one from the other. So when God comes to vs he brings the light with him, to the end we may see that we are nothing, which yet wee can not perceiue whilest we are puffed vp with a vaine opini­on of our selues before.

Obiect. Yet mine eyes haue seene.] Is it the sight of God which brings death to men? For it seemes strange that the looke or presence of God should take away the life, whereof he is the fountaine. I answere, Ans. that this falles out by accident, and in respect of our owne de­fault, and not from the nature of the Lord. Death is in our selues, and we perceiue it not but when it is compared with the life of God. And without all question this is it that the Prophet here meanes. For he saith not sim­plie, I am dead, but he addes the reason, namely, because he is of polluted lips.

Quest. But why restraines he pollution to the lips? Was hee pure in his vnderstanding, in his thoughts, and in the other parts of his body? I answere, Ans. The Prophet toucheth that which was the principall and most precious thing in him, to wit, his tongue, which was dedicate and consecrated to God, by whom he was in­stituted a Prophet. And although otherwise he was a sinner, yet notwithstanding in re­gard of the holy office which he exercised, he was specially consecrated in this part. And yet in as much as he answered not to the ho­lines of God, he confesseth he is polluted, yea euen in that part which is the most holy in him. And this I take to be the simple and na­tiue sense of this place, although the exposi­tors haue sayd nothing touching it hitherto.

In the mids.] This is added by way of expo­sition. For here he puts himselfe among the people, no otherwise then as one who felt himselfe guiltie of the pollution of the whole body, and forgets the puritie he had recei­ued of God, because he was vnable to stand before him. Hence it appeeres, how such erre as thinke the Prophet feigned as the com­mon people are wont to doe, who forge diuers inuentions of God. For as I haue said, the presence of God is the confounding of the flesh, because it shewes vs that we are no­thing in our selues. He which seeth God, and is guiltie of his owne miserie, what can he feele but his owne perdition? because God is the Iudge, from whom nothing can be hid­den, or vnknowne; in whose presence all our puritie becoms impuritie. And if this befell the Prophet, what may wee thinke of our selues? for what are wee in comparison of him? Although God hath begun to purge vs, yet must wee alwayes acknowledge our vn­cleanenes, the reliques whereof we shall al­wayes feele in our flesh. From this place also we are to gather a generall doctrine, to wit, that mens mouthes are polluted and impure if they be not purged of God.All doctrines of men smell of impuritie. Whence it fol­lowes, that all humane doctrines do alwayes smell of their impuritie: for there is nothing pure, but that which proceeds frō the Lord.

THe Prophet shewes what remedie was gi­uen him after he had been thus terrified, and as he thought to death: and this con­firmes that which I haue said alreadie, to wit, that the puritie of the lips comes from God only, for men can bring nothing of their owne which is not vaine and impure. If any obiect, it is absurd that the Lord should purge him now, as if his toong had been impure and prophane before, which notwithstan­ding was the organ of the holy Ghost: I haue heretofore sufficientlie answered this obie­ction. True it is that the Lord had purged him before, but according to his measure. The purgation which is now added is grea­ter, because it hath his degrees and increa­sings, which no man can whollie obtaine at the first. Wherefore we must not gather that [Page 68] the Prophets lips were impure before, be­cause they are now purged: but wee are to regard to what end this was done, namely, because the Lord would augment and in­crease his graces in him, and rayse him vp higher in dignitie, to the end he might haue greater authoritie among the people; and this was requisite by reason of the times, and of the mutation which was then in the state. The fire is taken from the altar, as diuine and heauenly, because the law forbad to take any strange fire from thence: the reason is, in re­gard that whatsoeuer men doe mingle with sacred things, can not but be a meere profa­nation. Wherefore Isaiah was taught by this figure, that all puritie floweth from God only.

WE see how God stoopes downe to the weakenes of humane sense. He puts the tongs in the hand of one of y^e Seraphims; to the end he may take a cole from the Altar and applie it to the Prophets mouth. This was done in a vision: yet notwithstanding God raysed vp the vnderstanding of the Pro­phet by the help of this outward signe. But wee must not thinke that the cole had any vertue in it selfe, as superstitious people ima­gin hidden vertues in magicall arts: there is nothing of all this heere; for it is one God and none other which can purge vncleannes from any part whatsoeuer. The Angell was heere the minister of the purgation, but he was not the author of it; to the end we post not that ouer to another which belongs to God alone. And this the Angell himselfe ex­presseth clearely, in that he attributes no­thing to himselfe, but taking the holy pledge which he had receiued of God, he applies it as a sacrament to the mouth of the Prophet: not as if he could not haue been clensed without the cole, but because this visible signe was profitable for a witnes and confirmation of such a thing. And this also is the vse of Sa­craments,The vse of Sacraments. namely, to confirme vs according to our weakenes. For we are not Angels to behold the mysteries of God without any helps; and therefore he lifts vs vp to him by little and little, and as it were by steps.

Behold he hath touched.] He shewes how the confirmation which was giuen by the signe was not in vaine,God giues vs the thing signified in the Sacramen [...]s, and feeds not our [...]ies there with emptie shadowes. but that the thing which was signified by it was forthwith granted, so as Isaiah well perceiued he was not decei­ued. Whence we may gather, that the thing it selfe is giuen vs in the Sacraments with the signe. For the Lord feeds not our eyes in the Sacraments with bare and emptie figures, but he ioynes the truth it selfe with them, to testifie that he works by the signes effectu­allie. And wee must note this so much the more diligently, as there are few at this day who are acquainted with the true vse of the Sacraments; as also in regard that common­ly there are contentions among many holy and learned personages, euen about this matter. Now in the first place we must hold this article,The truth neuer sepa­rated from the signes, y [...]t they must be distingui­shed. That y^e truth can neuer be sepa­rate from the signes; although it ought to be distinguished. For we see and feele the signe; as the bread which is giuen vs by the Mini­ster in the Supper: and because Christ must be sought in heauen, it behoues vs that our thoughts be caried thither. Notwithstanding he offreth his body by the hand of the Mini­ster, to the end the faithfull might truly in­ioy it;Faith. prouided that they aspire to heauen by faith where he is. He giues it then to the faithfull who raise vp their minds to him by faith, because he can be no deceiuer.

Now the vnbeleeuers receiue the signe indeed, but because they lie groueling vpon the earth, and ascend not vp into the king­dome of Christ, they are not partakers of the veritie, because that he which hath not faith, can not lift vp his thought to God, and there­fore can not be partaker of Christ. It is faith only which opens vs the gate into the king­dome of God: wherefore whosoeuer will liue by the flesh of Christ, it is necessarie that he be lifted vp farre aboue all humane sense into heauen by faith. In a word,The Spirit. there is no­thing but the spirit of God only which can make vs partakers of this Communion: yet notwithstanding it followes not thereupon that the truth of the Sacraments should be diminished by the vnbeliefe of men, seeing God alwaies of [...]reth the spirituall thing, but the wicked leaue it behind them; euen as the grace of God by the Gospell is offred to all, but all do not receiue it, although they heare it, and be constreined to consent to the truth of it.

Moreouer we learne from this place,The Word and Sacra­ments must go together. that the Sacraments are neuer separated from the word, for the Angell rep [...]esents not a dumb person in this place; but after he hath giuen the signe, he by and by addes the word, to shew the end of it: for it could haue been no Sacrament, vnlesse the word had al­so been ioyned vnto it, whereby Isaiah might vnderstand wherefore the cole was put to his mouth. And therefore let vs know that the principall part of the Sacraments con­sists in the word, which without it are but meere corruptions; as wee see at this day how the Sacraments in the Papacie are com­monlie turned into meere may-games. Now the summe is, that there should remaine no impediment why Isaiah should not now su­steine the person of God, being perfectlie clensed, and pure from all spot.

THe Prophet begins now to declare the end of this vision, and why the Lord ap­peared in so glorious a maiestie to ordaine him a Prophet againe, to wit, because he was to carrie an incredible ambassage touching the blinding of the Iewes: he is made more [Page 69] certaine then of his vocation in so odious a matter, to the end that treading all feare of man vnder his feete, he may obey the com­mandement of God, for there is nothing that so secureth the minds of the faithfull, as whē they know they serue God. He had also ano­ther testimonie, to wit, that he was purged of God, and this was sufficient to make him vn­dertake the hardest burthen which could be imposed vpon him.

Whom shall I send?] The Prophet brings in the Lord speaking, as if he could find no man fit to do this message. Some thinke that the blockishnes of the Priests and Prophets is heere touched, because not one amongst them was able to teach, although they were many in number. Now although this reason hath some colour, yet I had rather refer it to the certentie of y^e vocation of the Prophet, to wit, that the Lord called him not forth at randon, but with choice. This is then a graue deliberation which the Lord takes as tou­ching him whom he should send: not that he doubteth but these maners of speech are in regard of vs, euen as when he sayd, I will goe downe, and see, Gen. 28.21. For God, to whom all things are manifest, needs no inquirie: but to the end that men may not thinke he hastens too much in doing any thing, there­fore he applies himself to their cōmon maner of speech. So whē he asks, Whom he should send, he signifies, that he needs not a common per­son, but an excellent Teacher in the execu­tion of so great a charge. Hence wee are to gather that the authoritie of Isaiah was con­firmed, to the end he might not only be held for a Prophet, but the chiefe among the Prophets. Who shall goe for vs? I am of opi­nion indeede that this place notes out the three persons in the Deitie, as elsewhere also, Let vs create man after our image, Gen. 1.26. For God deliberates with himselfe, and that in the plurall number. And no doubt but he here consults with his eternall Wisdome and Power, that is to say, with the Sonne, and the Holy-Ghost.

Heere am I.] This so prompt an answere sets forth the greatnes of that readines which proceeds of faith. For he who before was like a dead man, feares now no difficulties at all. Whence we see, that this terror whereof we haue spoken heretofore, proceeded not from rebellion, as if he would flee the presence of God, and refuse the charge which was inioy­ned him: but because he had neede of new grace, that so he might feele and know him­selfe sufficient for the susteining of this of­fice. Whence it is to be obserued, that we can neuer rightlie enterprise any thing, without certaine testimonie of our vocation: for without that,Hee that doubtes of his vocation, must needs stagger at euery step. we shall stagger and doubt at euery step.

Besides, it is a great prop to vphold our infirmitie, when we feele that we are not de­stitute of necessarie gifts, but that God furni­sheth vs, to the end we may the more easily performe our charge. Moreouer it behoues vs to be instructed by this excellent example of obedience, that as oft as the Lord calls vs, we be readie and prepared to beare the bur­then which he shall lay vpon vs, and that we refuse it not, notwithstanding all the diffi­culties which may stand in our way. When the Prophet saith, Heere I am, it is as much as if he should haue said, I am readie to execute that which God shall command me; for by this maner of speech, obedience is often no­ted forth in the Scripture.

IT appeares againe frō hence more clearly, how necessarie this vision was for Isaiah, to the end he might not faint in his course euen at the first push. For this was a great offence of mind vnto him, that he must be faine to haue experience of such an obstinacie and rebellion in the people of God; and not for a yeere or two, but euen for more then sixtie yeeres together. It was necessarie therefore that he should be well armed, and to becom [...] euen as a wall of brasse, that he might be in­abled to stand against such a rebellion. The Lord plainly testifies to Isaiah then, that he shall haue to deale with obstinate people, whom he shall do very little good vpon; yet that he must not faint by taking offence at so strange a thing, neither be discouraged by such a stubburnnes; but y^t he is to ouercome all these temptations, and to passe beyond them with an inuincible courage. For the Lord admonisheth him before hand tou­ching that which should come to passe: and it is as if he should haue sayd, Thou shalt teach, but without fruite, but yet cease thou not for all that to instruct still, because I command thee:Ministers are to yeeld obedience vnto God: and to com­mend the successe of their labors to the bles­sing of God. and though thou perceiue no fruite, yet be not therefore wearie: only obey me, and leaue all the issue of thy labour vnto my wil. I forewarne thee touching these things betime, to the end thou shouldst not faint nor turne aside by reason of thy ill suc­cesse, as though something vnexpected were befalne thee. Adde withall, that he is com­manded to detect their blind obstinacie o­penlie, as if of set purpose he should thunder out against them, and should say, I know it very well that I shall lose my labour, but I care not, it is enough for me that God ap­proues of my actions, to whom my preaching shall be a sweet smelling sauour, although it bring death vnto you, 2. Cor. 1.

HEre the former sentence is better expres­sed. For God not onely admonisheth Isaiah that he shall lose his labour in teaching; but also that he will close vp the eyes of this [Page 70] people by his doctrine, thereby giuing them occasion of greater blindnes and obstinacie, which in the end shall worke their perdition. He signifies that the people being depriued of reason and vnderstanding, shall perish, and that there shall be no remedie left: notwith­standing he therewithall aduertiseth y^e Pro­phet, that his labour shall be an acceptable sacrifice vnto him, howsoeuer it bring ruine and death to the Iewes. And truly this is an excellent sentence, not only because Isaiah foretelles the things which were accompli­shed in the kingdome of Christ, but because it conteines a very excellent doctrine, the vse whereof is perpetuall in the Church of God. Also those who walke faithfullie in the mini­strie of the word, shall be forced to feele the experience, of it: and we learne it by effect more then were to be wished: but this hath been common to all the seruants of Christ, and therefore ought we to beare it with the greater courage, howsoeuer it be a great scandall to those that serue God with a pure conscience, Besides, we are not only much offended hereby, but Satan vnder this pre­text pricks his instruments forwards to bring their doctrine into the greater disgrace; namely, that is not onely without fruite, but also because it doth hurt, so as it makes men more obstinate, and works their confusion. For many at this day hauing nothing else to reproch the doctrine of the Gospell withall, affirme, that the preaching therof brings no other fruite but this, that it makes men worse then they were before. Now whatsoeuer the euent be, yet notwithstanding God declares that our ministrie pleaseth him, because we do that which he hath commanded.

Besides, albeit our labours seeme vnpro­fitable, and that men cast themselues head-long into destruction, waxing more obsti­nate, yet must we goe on still, because we do nothing of our owne will, and therefore to content our selues that we are approued of God. We haue cause to sigh indeed when the euent answereth not our labour: and wee ought to be much in prayer vnto God that he would giue his word efficacie. Yea, we are to lay the fault in part vpon our selues, when we see so little fruite; yet are we not for all that to cast away our weapons, or to forsake our charge. The truth must alwaies found forth from our mouthes, although there be no cares to heare it, yea, although the world be as blind and as senseles as stones. For it is more then sufficient that we faithfullie serue to the glorie of God, and that our labours are pleasing to him: neither is the sound of our voyce in vaine when it leaues the world without excuse.

The faithfull teachers ought heere to re­ceiue a singular consolation, to fortifie them­selues the better alwaies against the offences which fall out euery day by the rebellions of men, lest they be thereby cooled: no, let them continue in their office with inuincible constancie. Now farasmuch as this also is a generall offence, to wit, that the liuely word of God (at the hearing whereof all the world ought to tremble) strikes thus the eares of men without fruit or profit; let the weake in faith learne also to strengthen themselues with this sentence. We are wont to wonder how it can possiblie come to passe that the greatest part of the world should so furiouslie resist against God. And from thence also ari­seth this difficultie, to wit, whether that can be the heauenlie truth of God or no which is reiected without punishment; because it is not likely that God would speake to men, to the end they should scorne him. But to the end our faith wa [...]er not, we must oppose this stay; namely, that the office of teaching was committed to Isaiah, that in casting abroad the seed of life, it should bring forth nothing but death: as also that mention is not made heere of that which befell once, but it is a prophesie of the kingdome of Christ as shall be said anon. Furthermore the circumstance is to be noted, that Isaiah was not sent to all, but only to the Iewes: wherefore there is very great vehemencie in the particle de­monstratiue Hinneh, as if he should say, The people whom the Lord had speciallie chosen, heard me not; but shut their eyes in so mani­fest a light.

Therefore let vs not maruell, if whilest we speake to those who brag of the name of God, it happens to vs euen as if we told a tale to deafe eares. True it is this is a sharp mes­sage that the Prophet should say he is sent of God to stop vp their eares, to shut their eyes, and to make their hearts fat, because it seemes these things are nothing agreeable to the nature of God, and that therefore they are contrarie to his word. But we must not think it strange if God auenge himselfe vpon the malice of the people by such an extreme blinding of them. In the meane while the Prophet hath shewed heeretofore that the cause of this blindnes was in themselues. For in com­manding them to hearken, he testifies, that there is a doctrine fit for their instruction, if they would shew themselues teachable; and that the light is offred to enlighten & leade them, if so be they would open their eyes.

All the fault then is imputed vnto the peo­ple, because they reiected so wonderfull a blessing of God. Whence the solution of the difficultie which we touched a little before, is more apparent. I grant it seemes very hard at the first blush, that the Prophets should make the hearts of men more hard; seeing they bring the word of God in their mouth, by which as by a light men should lighten and order their paths, Psal. 119.105. And we know that Dauid giues it this title, Psal. 19.9. It is not the office of the Prophets then to blind the eyes, but rather to open them. And heereafter this word is called perfect wise­dome, Chap. 8. Obiect. How comes it to passe then that it takes away mens vnderstanding, and makes thē dullards? Rather the hearts which were before of stone, iron, and steele; should hereby be mollified: how can it be then they should be come the more obdurate? Ans. I an­swere (as I haue touched alreadie) that such blindnes and hardening proceeds not from the nature of the word, but is by way of ac­cident: and it ought to be attributed to the [Page 71] wickednes of men. For euen as they who haue sore eyes can not accuse the Sunne for hur­ting them with the light thereof: nor hee which hath a weakenes and fault in his hea­ring, a cleere and very loud voyce which he can not beare:Similies. lastly, as he that is of a weake capacitie is not to be offended with high and difficult things which he is vnable to com­prehend: So likewise the wicked can not ac­cuse the word of God that they become the worse after the hearing of it. Seeing then that all y^e fault is in themselues because they do not giue it accesse into their hearts, what wonder is it if that which was appointed for their foode, do become their bane? For it must needs be, that the disloyaltie and infi­delitie of men should be punished in this ma­ner,The punish­ment of infi­delitie. to the end they should feele death from that, whence they might haue receiued life; and darknes from thence, whence they might haue receiued light: lastly, all noysome and hurtfull things frō thence, where they might haue had the fulnes of all blessings to salua­tion. Which is diligentlie to be noted, be­cause there is nothing more common with men, then to abuse the gifts of God: and whilest they make thēselues beleeue they are very innocent, anon they deck themselues with other mēs feathers. But they are doubly wicked, in as much as they applie not those things to their true vse which the Lord hath giuen them in trust; but haue also prophane­ly and miserably corrupted them.

S. Iohn alledgeth this place to set out more plainely the obstinacie of the Iewes. True it is that he recites it not word by word; but yet he explanes the meaning thereof suffici­entlie. And therefore could they not beleeue (saith he) because Isaiah said, he hath blinded their eyes, and hardened their hearts. Not­withstanding this prophesie was not y^e cause of their vnbeliefe, but the Lord so foretold it, because he foresaw they would be such. Now the Euangelist applies that to the Gos­pell which was practised vnder the law: and teacheth therewithall, that the Iewes of his time were depriued of reason and vnderstan­ding, because they were rebellious against God. Although if any should aske the first cause, we must come to the predestination of God. But because this counsell is hidden frō vs, we must not be curious in searching into it. For the reason of God his eternall coun­sell apperteines not to vs; but we must looke to the cause which is before our eyes, to wit, their rebellion, by which they made them­selues vnworthie of so many and great be­nefites.

S. Paul also shewes from this place not once but often, that all the cause of their blindnes remained in themselues, Act. 28.27. Rom. 11.8. They, saith he, haue made their eares heauie, and stopped their eyes. So, that which the Prophet attributes heere to doctrine; that the Apostle attributes to the wicked affection of this people, who were the cause of their owne blinding.Act. 28. Ioh. 12.41. S. Paul brings in the holy Ghost speaking in this place. S. Iohn saith, that Isaiah spake thus of Christ, after he saw his glorie. Whence it appeeres, as we haue said hereto­fore, that this God which filled the whole earth with his glorie, was Christ. But Christ is not separate from his Spirit. It is to very good purpose then that S. Paul hath refer­red this place to the holy Ghost: for although God did represent himselfe to the Prophet in the liuely image of his Sonne, yet is it also certaine that whatsoeuer he represented vn­to him, was whollie shed into him by the po­wer of the holie Spirit. Now let the wicked barke against vs while they will with their blasphemies, and blame our doctrine, be­cause the world is made the worse by the preaching of it; yet shall they gaine nothing thereby, neither yet be able to diminish the least tittle of the authoritie thereof, for they must forthwith condemne God himself when they condemne his doctrine, but their slan­ders can not let that his iustice should not appeere; or that he should not preserue that and vs also blameles.

That they conuert not.] Hee heere cleerely pronounceth, that he sent not the Prophet to saue the people, but rather to destroy them. Obiect. But the word of God in it self is health­full, and at least necessarie it is that there come some fruit from the preaching therof, which may profit some, although many lose the fruit of it by their owne infideli­tie. I answere, Ans. mention is made heere of the whole bodie, which was alreadie desti­nate and vowed to destruction, for there are alwayes some whom the Lord hath ex­empt from this generall perdition. The word was powerfull to saue those, and did truly bring forth his effect: but the common state being sunken deepe in rebellion and infide­litie, perished. Whereby we also see that the word of God is neuer so hurtfull, that there should not be some few which feele saluation by it, and haue triall thereof effectuallie.

But wee are to note from the order and course of the words, that repentance is the beginning of healing. First of all then let vs see what he meanes by this word healing. He referres it to the rods and scourges of God wherewith the people had been humbled for their sinnes. Now the cause of all the euils which we endure, is our rebellion against God; but when we repent, and that he shewes vs the light of his countenance, then the rods wherewith he chastised vs are cast into the fire, and thus we are healed. This order ought to be diligentlie obserued of vs, by which it very well appeeres whereat the Lord aimes in inuiting vs to come vnto him, as also what drift the holy doctrine hath, to wit,Mat. 3.2. that we might be conuerted. Behold here then that part of the Gospell, Do penance, or Re­pent. Afterwards, by offring vs reconciliati­on, he promiseth remedies for all euils, not only against the bodie, but also against the soule. But if we receiue not so excellent a fruit of the word of God: if we be not recon­ciled vnto God as soone as the word sounds in our eares, we haue cause to blame none but our selues, because the fault whollie re­maines in vs. And in very truth that which the Prophet recites heere is a strange thing, and as it were against nature, to wit, that [...] [Page 74] she were vtterlie perished. As often then as this falles out let vs yet be fullie resolued thar there is still a sap hidden within, which howsoeuer it appeare not by and by to our eyes, will yet shew forth his fruit in the end. Now this sap is hidden in the word of God, by which only the Church is vpheld.

Holy seed.] Heere he shewes what this sub­stance is, to wit, the small number of the faithfull, which he calles a holy seed. For he meanes the elect, which should be saued by the free mercie of God, and should be reser­ued from this captiuitie, because that this banishment was as it were the purgation of the Church whereby the Lord tooke away the wicked, who being cut off, he gathered vnto himselfe a very small people, but yet truly sanctified. Some referre this to Christ, but this exposition seemes too farre fetched; it will agree better if wee referre it to all the faithfull, because the holy seed is the sub­stance of the Church.

THere is heere recited an excellent prophe­sie of the wonderfull deliuerance of Ieru­salem, euen when it might haue seemed wholie desolate. Now the Prophet recounts all circumstances, to the end by them the miracle might be the more admirable; that it might cleerely ap­peere how the Citie was preserued by the meere goodnes of God, and not by any poli­cies or power of men. For this people were so vngratefull, that vnlesse after the deliuerāce, all these things had been brought to their remembrance one after another; they could not vnderstand how they were deliuered by the hand of God. And few there were who in the present danger waited vpon that which Isaiah had promised; because they iudged of the publike state of the kingdome and of their own also, according to that which they saw with their eyes. To the end then hee might lay forth the excellent benefit of God, he sets all circumstances before them, that so they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands. As tou­ching our selues, let vs know that this mercie was shewed to a people vnthankfull, to the end the Church might be preserued; and that Christ at the last might appeare.

We must note that the Prophet speakes of the second warre which Rezin & Pekah made: and this we shall more easilie gather out of the holie historie, for in the first warre Achaz was ouercome, and a great multitude led in­to captiuitie, who in the end were brought back by the Israelites, when the Prophet had in the name of God commanded it should be so done.2. King. 16.5 And againe the kings of Syria and Israel raised an armie and assailed Achaz, be­cause it was thought they had so spoiled them by the first warre, that they had left them no power to resist. Whereas then he makes mention of the second warre, it is to amplifie the miracle: for Achaz had not a competent power to resist so great a multi­tude, seeing all the flower of his souldiers were caried away in the first warre. And how­soeuer there were now many people remai­ning, yet they were scattered; and besides, were much affrighted with the remembrance of the discomforture which was very fresh in minde. And herein doth the goodnes of God and his power appeare to be so much the greater, that hauing compassion vpō so great a calamitie, he gaue succor to his people, and in a moment drew them out from the gates of death, euen then when they had no hope of saluation. Came vp. Here is the proposition and summe of y^e whole matter. For he shewes of what affaires he was to speake: and in few words according to y^e vsuall maner of speech in the Hebrue toong telles what he meanes to declare anon more at large, and more clearely. For from the very entrance he pro­pounds the issue, to wit, that the enterprise of these two kings tooke none effect: but by and by after he will shew the reason why Ie­rusalem could not be taken; and yet before he toucheth that, he will briefly shew what counsell and courage Ahaz had.

His meaning is not that the newes of this league was brought at that time when the two kings were alreadie neere the citie, for Ahaz could not safely haue issued forth if the armie of the enemies had been alrea­die in the field: but it is said, that king Ahaz trembled for feare before these kings had as­sembled their mē of warre together. Whence it followes, that he was terrified more and more as the danger grew neerer him. The house of Dauid signifies the Palace and Court of the king: as if the Prophet had said, Ahaz and his Counsellors were admonished of the cōspiracie made against y^e countrie of Iudah.

As touching the words; the verb Nachah is diuerslie translated by the expositors; and because it signifies to leade, some draw this sense, that the Syrian brought his souldiers [Page 75] to the succor of the armie, and therefore they thinke there should be some change of the letters in the word Al: others deriue it of Nuach, and translate, He is at rest. According to other some the letters are misplaced, so as Nachah is put in stead of Chanah, which signi­fies to pitch the camp, and therefore I haue thought good to turne it, Syria is ioyned, or combined: for y^e Prophet meant nothing else but that the Israelites and Syrians had made a league of warre together, to conioine their forces for the assailing of Ierusalem. Also in the word Ephraim there is a figure called Sy­necdoche, must vsed in the Prophets. The whole kingdome of Israel is comprehended vnder Ephraim, not only because that Tribe was the richest and more populous then the rest;1. King. 11.26. but also because Ieroboam the first king came out of that Tribe.

His heart was moued.] Here we well discerne that by the house of Dauid, he meanes nothing else but the Palace of the king, from whence soone after all the rest of the people were terrified: neither could it otherwise be but the common people must needs feare when they heard that the King and his Counsell were also in that plight. As soone then as these newes came, all were ouertaken with such an astonishment, that none could hold a ioynt still. He expresseth this quaking by a very apt similitude, which we also are com­monly wont to vse when we say, He trembled like the leafe of a tree. And this appertaineth to the setting forth of the miracle; for thence it appeeres that they were in a desperate case, not only in other mens iudgements, but euen in their owne also. They had been all vndone then if the Lord had not speedilie preuented the mischiefe. We haue heere a faire looking-glasse, wherein we may behold the strength which the wicked take vnto themselues all the while they feele not the hand of God; and contrariwise how they are sodainly ouertaken with feare, whē the Lord shewes them any danger; for they are so se­cure when all things fall out to their wish, that the Lord can scarcely bring them in subiection vnder his gouernment, and then they thinke themselues also out of all dan­ger. But if affliction do but a litle touch them, then they are by and by out of heart; yea, are so possessed with terror in their minds, that they behaue themselues as blockish peo­ple, depriued of all sense. And this is the pu­nishment by which the Lord awakens them out of that deepe slumber into which they had cast themselues. For before, it seemed their estate was so firme and sure, that they could neuer be put downe from their great­nes: but now at the least noyse they heare, they straight fall into a swound for feare.

Such a feare is a iust vengeance of God, whom they would neuer haue reuerenced vnlesse it had been drawne from them by force. Let vs learne then, that if we haue but the least dramme of true faith, we must not thus distrust God when we are in any dan­ger. I graunt it can not be that we should be free from trouble and feare when we are in danger of enemies: but wee must not so tremble and feare as being perplexed wee should mooue this way & that way, as though we knew no hauen, nor place where we may safely fixe our footing. For this difference will euer be betweene the faithfull and the vnbeleeuers, namely, the latter sort feele no remedie to quiet their consciences, but the first do by and by flee to God, where they re­pose themselues with great tranquillitie of minde, although they be vexed with disquiet­nes for a time, as knowing that they haue a most safe refuge and hauen of rest in him.

First, we see how the Lord remembring his couenant, preuents this wicked king, by sending his Prophet to meete him. Shear-iashub the sonne of the Prophet is ioyned with him, that he might be a witnesse of this prophesie. And it is a probable cōiecture that this name was not imposed vpon him at randon, but by a secret instinct of the holy Ghost, or by ex­presse commandement from God, to declare the future deliuerance of the people. He bare a seale then as it were engrauen in his name, as well of the neere exile, as also of their re­turne. It is also credible, that this signe or witnes of the prophesie was knowne among the people, for he should not haue been ioy­ned in commission with his father, vnlesse he had susteined some authoritie in his person. The place is specified for certentie of the hi­storie: and it may well be that the king went carefullie to consider of the approching of the enemie, to the end he might repulse him, which appeareth more cleerely by the holie historie, 2. King. 16.5. It is called, The path of the fullers field, for it may be the fullers were wont to wash their clothes thereabouts; or rather it was some ancient place called by this name: howsoeuer it be, it was a signe that this miserable hypocrite ran hither and thither with feare and terror, when Isaiah was comming forth to quiet and secure him.

THe verb Shamar, which signifies to keepe, is here put in the coniugation of Hiphil, and many expositors take it, to take heed; although they draw it amisse, and to a sense both constrained and besides the purpose, as if the Prophet had admonished Ahaz to take heed how he made warre. The sentence is more simple, to wit, that he should not wax faint-hearted, nor wauer doubtinglie, but that he should be quiet & secure, therefore I haue translated, Be assured. The sense is then, [Page 76] that Ahaz should take such heart vnto him, that at no hand hee suffer himselfe to boyle with impacience, neither to torment his minde with restlesse thoughts. For when men are once stricken with terror, their mindes are tossed vp & down and haue no setled stay.

This exposition is confirmed by the words which follow, Be still: for these two things are 1 ioyned together: first, to stand quietly vpon his watch, to the end he may not be distrac­ted with diuers thoughts, looking this way 2 and that way: secondly, that he be still, and of a calme and quiet spirit within. And be­hold here the fruites agreeable to a iustify­ing faith. For as the vnbeleeuers wauer and floate in vncertaintie in diuers assaults, and know not to which end to turne them: so the faithfull on the contrarie are staied, and cast themselues vpon God with quiet mindes. Impietie is neuer at rest: but where faith hath gotten strength; there we may see secu­ritie and quietnes of minde, not trembling beyond measure.

These words then doe expresse the vertue of a true faith. Now hauing shewed the re­medie whereby to appease the troublesome passions of the heart, he also forbids him to feare: because nothing is more contrarie to faith (who commits her saluation into the hands of God) then feare. But I confesse in­deed that it is impossible for vs to be voyde of feare, when dangers approach. For faith makes vs not senselesse. Contrariwise, the children of God are touched with a double 1 feare:A double feare. the first proceedes from naturall sense; which feare they could not auoyde, although 2 they had a perfect faith: the other, from the weakenes of faith, because there is no man that hath profited so well therein, that there should not still remaine some reliques of di­strust, against the which we must continuallie fight. This exhortation of the Prophet there­fore must not be vnderstoode as if the Lord forbad all feare; but his meaning is, that the faithfull must arme themselues with such constancie, that they ouercome all their feares. As if he should say, Take heede thou be not cast downe: and if thou meetest with strong and sharpe assaults, be of an inuincible courage, that dangers ouerwhelme thee not? but rather manfully stay thy selfe vpon the power and goodnesse of thy God; to the end thou maiest bee able to ouercome all cala­mities.

And hereunto he by and by addes, that he be not faint-hearted, which is as much, as to melt away, or be dissolued. Also it is not without good cause that the Apostle teacheth vs,Heb. 11.27. that our hearts are stablished by faith. For when (in forgetting God) we suffer our selues to moulter away any thing at all, through our owne infidelitie; it proceedes first from a weake and sluggish cowardlinesse. But hee cannot be said to be delicate, or womanish, who resting himselfe vpon the spirit of God, valiantly resistes all aduersities. Whence we gather, that the Prophet meant nothing else, but that Ahaz should waite with an vndaun­ted minde, for that issue which God had pro­mised him.

For the two Tayles.] Isaiah vseth a very ele­gant similitude here, to weaken the opinion which the Iewes had conceiued concerning these mightie Kings, whose greatnes had smitten their hearts with such terror: for their crueltie and furie was as it had been a flaming fire; sufficient to haue consumed all Iudea? yea, and it seemed that this fire could neuer haue been quenched. But Isaiah on the contrarie vouchsafeth them not so much as the name of firebrands; because that might haue seemed somewhat: but onely calles them I cannot tell what fragments or ends of firebrands not kindled, but onely smoking: as if a brand being taken out of the fire, should begin to moulder away, and should cast nothing else but a little light smoke. This similitude then containes a sin­gular consolation; by which we are admoni­shed to esteeme farre otherwise of the vio­lence of the wicked,We must not esteeme the violence of the wicked according to outward ap­pearances. then according to the outward appearance. They seeme to be so mightie, as if they were able to set on fire, de­stroy, and consume all the world. Now the Lord minding to preuent and take the feare which we haue conceiued from vs, pronoun­ceth that it is but a little weake smoake, of small continuance: although to our seeming it should bee such a fire as neuer could bee quenched.

ALthough hee had saide before, that the threates and endeuors of the enemies a­gainst the people of God, should bee vaine and turned into smoke; yet hee dissembles not how many cruelties they had deuised, if God withheld them not. For by euill counsell, he meanes a destruction: because these two Kings had both conspired to destroy the countrey of Iudeah. And to the end he might the better expresse the same, and might also let them see it, as it were before their eyes, hee recites their counsell in the verse following.

LEt vs goe vp.] That is to say, let vs make ready an armie. Some turne the verbe Nekitsennah, let vs trouble or afflict: the which indeede shewes the originall of the word: but in this coniugation it signifies ra­ther, To awaken. And howsoeuer I reiect not this first interpretation; yet notwithstanding I had rather follow the second, because it a­grees best with the Text. By Awakening, I vn­derstand, To trouble; and to practise some new stratagem: as we commonly say, raise vp sturres, that this kingdome may no longer be in quiet. As touching that which followes, [Page 77] many expound Nanquiennah: Let vs enter into it by force: others; Let vs so handle the matter, that it shall not be able to stand be­fore vs. I haue translated, Let vs make an en­trance into it. For the verbe Baqua signifies that which we commonly say, let vs make a breach, or entrance. Now the meane to breake into Iudea, was either to stoppe the passages by force of armes: or by feares to solicit those which should be timerous and wauering, to reuolt: for whilest subiects hold their obedience, all passage is shut vp; but when all is on a hurly burly, by seditions and factions; an easie entrance is made to passe euen to the strongest and best fortified pla­ces. Thus these two Kings hoped as soone as they should bee ariued in Iudea, that they should terrifie all the hearts of the people with their great and mightie armie, so as they should haue neither power nor will to resist. For it is not likely that hauing so great a multitude of men, they meant to holde any long siege. True it is, that Ierusalem was well fortified: but they thought the citie would be frighted and troubled with this greate armie; and therefore would by and by yeeld it selfe to their mercie. Yet notwithstanding I leaue it to the libertie of euery one, touching the interpretation of these words: seeing the Prophets meaning is plaine enough. But we cannot easily gather from the histories who this Thabeal was. It is very likely that he was some Israelite; who being an enemie to the house of Dauid, these Kings would binde and oblige vnto them.

THat which was saide before, was to the magnifying of so rare and excellent a 1 deliuerance. For when the Lord meanes to succour vs in temptations, he sets the great­nesse of the danger before vs, to the end we might perceiue that hee promiseth no lesse 2 than the necessitie requireth. Hee lesseneth not, but rather amplifies the euils wherewith 3 we are pressed: then he offereth his promise, and shewes that hee is alsufficient to deliuer vs, although it seeme wee bee past recouerie. The Prophet hath followed this manner of teaching. For he might simply haue told them what should come to passe, and might haue incouraged the King and the people; to the end they should not bee affrighted nor dis­couraged in regard of these great armies: but he discouers the counsell and deliberation of these Kings; against which he now opposeth the promises and decree of God, that his admi­rable worke in their deliuerance might the better appeare.The sacred anchor. Behold then the sacred an­chor which onely holds vs fast in the middest of all tempestuous temptations: whereas on the contrarie, if God should take away his word from vs, we were neuer able to hold out in aduersities. Although the King then was almost ouerwhelmed with despaire alreadie; Isaiah tels him that there is nothing so terri­ble which he may not boldly despise, if so be that fortifying himselfe strongly vpon this promise of God, he patiently waite for that which he sees not, which yet seemes almost incredible to him. He affirmes then that how­soeuer these men haue lifted vp themselues as giants against God,See verse 6. yet they shal not bring their practises to perfection. And hee vseth the word, To arise vp, as also the Latines by this similitude signifie a worke with his go­ings forward. Lastly, he affirmes that such a boldnesse so full of sacriledge, cannot stand. There is yet more vehemencie in that which he addes, It shall not stand: that is to say, it shall be so disanulled, as if it had neuer been. We must note this manner of speech well, by which he opposeth the bare and naked word of God, against this great haste, and the de­liberation of these two Kings.

THe head of Syria.] As if he should say, These two kingdomes shall haue their limits, e­uen as they haue at this present. They a­spire to thy kingdome, but I haue set them bounds which they shall not passe. Damascus was the chiefe citie of Syria, as Paris is of France. Hee saith then that these two Kings must be content with their owne greatnesse, and that looke what estate they were now in, the same should they continue in hereafter. Now after he hath told them it is in vaine for them to endeuour at this time to amplifie their limits; he foretels the calamitie of the kingdome of Israel. For by the word, To breake, hee signifies that this kingdome shall be brought to nothing; and s [...]all b [...] no more. For the Israelites were carried away indeed into exile, and brought to another people: as part of Sauoy is now incorporated into the kingdome of France, and hath lost his name. This is it which the Prophet meanes, when hee saith, that they shall bee no more a people: because that Israel in this exile should be mingled with strange nations, and should euen lose his proper name.

Yet sixtie fiue yeeres.] Seeing that the Israe­lites were led into captiuitie in the sixth yeere of King Hezekias, and that Achaz raig­ned but sixteene yeeres: it is certaine that this reckoning of yeeres should not begin from y^e day that Isaiah was sent to bring this message. For there was onely twentie yeeres to the time that the ten Tribes were caried into captiuitie. Amos had prophesied of it:Amos 3.11. and no doubt but as this prophesie of Amos was knowne, so also the period of time ap­pointed was vnderstoode of all, euery one knowing the number of yeeres. If we reckon, then from the time that Amos foretold these things, we shall finde it threescore and fiue yeeres: for Iotham raigned sixteene yeeres, Ahaz as many. Adde thereunto sixe of King Hezekias, wherein the ten Tribes were let in­to exile: and then take twentie seuen yeeres [Page 78] wherein Vzziah raigned after this prophesie, and it will make threescore and fiue. This coniecture is very probable: neither neede we doubt but Isaiah meant thus. For we haue the prophesie of Amos, by which the Lord ad­monished the people, lest they should haue complained they had been suddainely ouer­whelmed without warning. Isaiah confirmes this prophesie, and proposeth the same time which was already knowne of all. Besides, by these words he sharpely galles the senseles­nesse of the people of Israel, in that being thus admonished of the destruction both of their countrie and name; they not onely de­spised (with all boldnes) the name of God, but burned with a desire to deuoure all Iu­dea: as if they meant to scorne this heauenly reuelation of set purpose; thinking because a long time was already past, that they there­fore had now escaped. The Prophet derides this their folly; namely, because they imagi­ned the word of God would waxe olde and wither away, in so small a number of yeeres. But because the Israelites were deafe, Isaiah giues them of Iudeah a set time wherein to looke for the ruine of their enemies. This place also teacheth, that the Prophets were faithfull assisters one of another, to the end they might serue God with one heart and affection.

BEcause this is a repetition by which hee would confirme that which hee said be­fore, namely, that God hath limited the boundes of the kingdome of Israel for a cer­taine time; therefore I haue translated, In the meane time: for otherwise it would bee absurd, that the chiefe citie should remaine in hir perfection after the kingdome (as hee erewhile foretold) should bee brought to nought. The sense then is, whilest the three­score and fiue yeeres are running on, and comming to their end, Israel hath some re­spite. His chiefe citie shal be Samaria: let him content himselfe with his boundes, and a­spire no higher: for such shall his estate be, till he be wholly cut off, and be no more re­puted a people.

Except yee beleeue it.] The particle Ci is put in the middest of the sentence, as yeel­ding the reason of it. And therefore some translate thus; If you beleeue not: that is to say, because you are not beleeuers. And so re­straine the first member to the prophesie of Isaiah: but the second, to the whole word of God, as if he should say, If you giue no credit to my words, then your infidelitie shall bee knowne to all. But thus there should be no difference betweene the verbe Thaaminu, and the other verbe Theamenu, which are of diuers coniugations. But the Prophet hath not changed the termination without cause: and it appeares by many testimonies of the holy Scriptures, that the verbe Am [...]n, in the coniugation of Niphal, is taken for to stand, or continue fast in his degree. I thinke then that this is as much as if he had said, Beholde your onely stay; waite quietly without be­ing vexed in your selues for that which the Lord hath promised, to wit, deliuerance: if you waite not for it, what remaines, but that you perish? The particle Ci signifies as much (it being also vsually so taken in many other places) as surely. He affirmes then that they cannot stand, vnlesse they beleeue this pro­mise: yea, his words sound somewhat more bitingly; namely, that although they refused to giue credit vnto it, and should endeuour to the vttermost to ouerthrow the stedfast­nesse thereof; yet would God for his part continue still to bee firme and sure: as also, that themselues could not stand, vnlesse they rested vpon the promise here offered them. Whence we haue to gather a generall doc­trine: to wit, that our destruction then ap­procheth, when we shall depart frō the word of God; howsoeuer we imagine our selues to be well and sufficiētly grounded. For our sal­uation is inclosed in the word of God: and when that is reiected, God iustly auengeth the wrong that is done to him therein: for hee was neere to haue sustained men by his power, if they had not voluntarily plun­ged themselues headlong into destruction: we must rest confidently then vpon the pro­mises of God, or else it is in vaine to looke for saluation.

BEcause the Lord knew very well that King Ahaz was so wicked, as he would not rest vpon his promise; he therefore sent Isaiah to confirme him by adding a signe. For when God sees that his promises suffice vs not, hee addes fit and conuenient signes according to our weakenesse: to the end wee should not onely heare him speake; but that also in see­ing his hand reached forth vnto vs, we might be further confirmed by euident testimonies. Whereupon we ought diligently to note the vse of signes; namely, to what end God shewes miracles: to wit, that wee might bee confirmed by them in the certaintie of the word. For when we see his power, if we make scruple to beleeue his word, hee corrects our doubting, by making vs see euen the thing it selfe: and miracles being added to the word, doe become seales thereof.

I Vnderstand these words hie, or low, simplie. He puts it to his choyce to choose a mi­racle, whether he aske it in heauen, or in earth. It may be this word in the depth, hath some greater vehemencie in this place, as if he should say, Take thy choice, God will shew thee by and by that his dominion is farre a­boue [Page 79] all the world; yea, that it reacheth euen to the bottome of all depths, so as at his will and pleasure he can raise the dead out of their graues. See here then a singular good­nes of God towards the King, and towards the people, that not only patientlie beares with their distrust for a time, but thus graci­ouslie submits himselfe so far, as to be rea­die to giue them euen such a signe as they themselues would desire for a pledge of his power. Indeed he had not so much regard herein to the wicked alone, as rather to pro­uide for the weake which had some seed of godlines in them, to the end they might be the more assured that Isaiah spake not at ad­uenture, seeing he could so readily shew a signe of the power of God for a confirmation of his speech. The same goodnes of God is now displayed towards such as he beares so much withall, although he haue iust occasion to be angrie with them. For how great iniu­rie do they to him when they doubt of his truth? What is left to God, I pray you, when he is dispoiled of that? Now although wee doubt, yet he is not only contented to par­don it, but also to vnderprop our distrust, not with words only, but which is more, with mi­racles; and presents them not only to the faithfull, but euen to the vnfaithfull like­wise, of which wee may take a view in this king. Now if he be so gentle to strangers, what shall we thinke he will be to his owne houshold seruants which wait vpon him?

HE vnder a faire pretence refuseth the signe which the Lord offred him, saying, that he would not tempt him: for he seemes as if he beleeued the words of the Prophet, de­manding nothing else but the word. And truely as impietie is detestable before God, so doubtlesse he greatly priseth faith. Where­fore it should seeme that he who rests vpon the only word of God, despising all things else, is worthie of great praise, because there is no greater perfection then to submit our selues to God. Obiect. But wil some say, Do we tempt God when we receiue that which he offreth? Certainely no. Ans. Ahaz lied then when he re­fused the signe which was offred him, vnder pretence of not tempting God, for there is no­thing better or more excellent, then to obey God. It is a great vertue in deed to aske no-nothing but the word; but if God be pleased to adde somewhat more vnto it, it is then no vertue but a vice to reiect such an help as a thing superfluous. Yea, there is great iniurie offred vnto God in despising his liberalitie; as if that which he doth for our sakes were vnprofitable, or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise, because she holds her selfe in obedience: but when we will be wise in our owne conceits, and despise the least thing which is of God, we are abominable before him, what pre­tence soeuer we make before men. We must so ioyne faith to the word then, that we de­spise not the helps which he offreth and gi­ueth vs for the strengthening of our faith.

As for example, the Lord in the Gospell of­freth vs all things necessarie for our saluati­on: for seeing by it we be ioyned to Christ, the summe of all good things is conteined in it. But to what end serueth Baptisme and the holy Supper then; should we esteeme them as things superfluous? No surely, because whoso without flattering of himselfe shall take knowledge of his infirmitie, which all from the least to the greatest ought to feele, such an one will be willing to strengthen his faith by these helps. True it is we ought to mourne and weepe that the holy truth of God (which can not lie) should haue need of any prop for the infirmities sake of our flesh. But in regard we can not cast off this corrup­tion from vs at the first chop, whosoeuer ac­cording to his abilitie shall adde faith to the word, he shall forthwith render perfect obe­dience to God.The signes and word must not be separated, where God hath coupled them toge­ther. Let vs learne then to imbrace the signes with the word, seeing it is not in the power of man to separate them.

Now in that Ahaz refuseth the signe which was offred him, he therein shewed his rebel­lion & vnthankfulnes; for he despiseth that which God had presented him for his excee­ding profit. Heereby also it appeares after what maner we ought to require signes, to wit, when they are offred vs of God: he then which refuseth them, must needs reiect the grace of God therewithall. Some franticke ones there are at this day who make no reck­ning of Baptisme, nor of the Lords Supper, thinking them abces for little children: which yet they can not do, but they must therewith­all reiect the whole Gospell: for those things must not be separate which God hath ioyned together. But some wil aske notwithstanding, Quest. whether it be not lawfull to aske some signes of God, for we haue an example thereof in Gedeon, who desired that his vocation might bee confirmed with some signe: the Lord granted his request, and disliked not such a desire: Iudg. 6.17. To this I answere, Ans. that al­though Gedeon had no expresse commande­ment of God to aske a signe, yet notwithstan­ding he was stirred vp to doe it by the holy Ghost, and did it not of his owne proper mo­tion. Wherefore we must not take the like li­bertie to our selues by abusing his example, especiallie seeing the importunitie of men is so great, that they make no bones to aske signes of God without end or measure. Such a boldnes therefore is to be suppressed, to the end wee may content our selues with those which God offereth vs.Two sorts of signes. Now there are two sorts of signes: some extraordinarie; which we may call supernaturall: as that whereof 1 the Prophet wil speake anon, and that which was giuen to Hezekiah, as we shal see God wil­ling hereafter, Isay 38.7. Others are ordina­rie, 2 and in daily vse, as Baptisme, and the holy Supper, which conteine no miracle, at the least which can be seene to the eye, or by any other outward sense. For that which the Lord miraculously works therein by the holy Ghost, can not be seene; but in the extraor­dinarie, [Page 80] the miracle is visible to the eye.Extraordi­narie mira­cles, visible. Now all other signes haue the same end and vse, because that euen as Gedeon was confirmed by that maruelous signe, so also are we con­firmed by Baptisme and the holy Supper, al­though we see no miracle before our eyes.

BEcause it was an intolerable wickednes to shut the gate against the power of God which should confirme the truth of the pro­mise vnder colour of honestie and modestie; the Prophet is iustlie offended, and sharplie rebukes these wicked hypocrites. Now how­soeuer it were an honorable thing for them to be held for the race of Dauid (which had been so indeed if they had walked in y^e steps of Dauid) yet notwithstanding he now calles them y^e successors of the house of Dauid rather by way of reproach, then otherwise. And in very deed, the ingratitude was so much the more heinous, because this fauour was reie­cted by that house, out of which the saluation of the whole world should come. Their ori­ginall therefore from whom they had so shamefullie degenerated, was a great disho­nor vnto them. And wee must obserue this order heere: for we ought not to begin with sharp reprehensions, but with doctrine, to the end men may be gentlie drawen, rather then enforced by it. Doctrine. When the bare & simple doctrine will not serue, then we must adde confirmations:Confirma­tions. but if they will profit by hei­ther of these, then it is needfull to vse grea­ter vehemencie: In this maner it is that Isaiah thundreth here,Reprehen­tions. for hauing offred doctrine and signes to the king without fruit, he now vseth the last remedie, sharplie and grie­uouslie chiding this obstinate man: and not him alone, but also all the house royall, which was defiled with this impietie.

Is it a small thing?] He vseth comparisons betweene God and men; not that those of whom hee speakes, to wit, the Prophets and faithfull Teachers, can in deed be separated from God, for they are nothing else but the instruments of the Lord, hauing one com­mon cause with him, as long as they dis­charge their duties. And the Lord testifies of them, who so despiseth you, despiseth me: and he that heareth you, heareth me, Math. 10.40. The Prophet then shapes his speech according to the impietie of Ahaz and his fellowes, be­cause they thought they had to do only with men. And no question but we may heare the like voyce which the wicked belch out euen amongst vs at this day: Are they not men that speake vnto vs? and by this meanes they thinke to make voyd the doctrine of God.

It being then an ordinarie thing amongst the prophane contemners of holie doctrine to speake thus, the Prophet acknowledgeth indeed that they were men which had this charge committed vnto them, to teach the word of God. As if he should say, be it that I am a mortall man, as you say I am, and that you haue such an opinion of the Prophets of God; yet is it a small thing for you to grieue vs, but that you will also grieue God himselfe? But in reiecting the signe of his admirable power which hee is readie to giue you, you reiect him. It is in vaine then for you to brag that you make no account of it, because you haue to do with men, and not with him. This then is the cause why the Prophet is so moued with anger: whence we perceiue the thing which I touched erewhile, to wit, that it is time to vse seuere reprehensions after we haue vsed all the good meanes which God hath giuen vs, and haue omitted nothing of that which was our dutie: then we must rush vpon them with greater vehemencie, and lay open that impietie which lay hid vnder these cloakes of hypocrisie.

My God.] He said before, Aske for thee a signe of the Lord thy God, to wit, whilest his peruersitie and rebellion was hidden: now he takes it as proper to himselfe, because Ahaz and those that were with him were vn­worthie of the honour of so excellent a title. He shewes then that God is of his side, and not with these hypocrites, and thus testifies what his confidence is. For he shewes with what conscience he promised deliuerance to the king, as if he should say, I came not of my selfe, but was sent of God, and haue told thee nothing but out of the mouth of my God. All Ministers should haue the same boldnes, not in appearance only, but effectuallie rooted in their hearts. The false Prophets will brag too much of this; but it is only a vaine and impudent iangling which they keepe, with a blind confidence proceeding from presump­tion.

AHaz had alreadie refused a signe which the Lord had offred him when the Pro­phet protested against his obstinacie and vn­thankfulnes. Isaiah notwithstanding testifies that this shall not let nor hinder the Lord from giuing the Iewes the signe which he had promised and appointed. But what signe? That a Virgin should be with child. This place is obscure: but the Iewes themselues are part­lie the cause of it, who as much as in them is haue depraued the true exposition by diuers cauils. For this testimonie toucheth them neere, in regard it conteines an excellent prophesie of the Messiah, who is heere called Immanuel: and therefore haue they studied by all meanes to wrest the Prophets meaning to another sense. Some of them pretend that mention is made here of king Hezekias, others of the sonne of Isaiah. Those which draw this 1 place to Hezekias, are too shamelesse, seeing it must needs be that he was of yeeres when Ierusalem was besieged, shewing thereby that they are altogether ignorant of the historie. But behold the iust reward of the froward, [Page 81] namely, that God so blinds them, thay they are depriued of all iudgement. The like be­falles the Papists at this day, who oftentimes make themselues laughingstocks when they are caried away with the spirit of giddines to 2 depraue the scriptures. The pretence of those who thinke it was the sonne of Isaiah, is alto­gether friuolous, because we reade not that a deliuerer should be raised vp of the seed of Isaiah which might deserue the title of Imma­nuel: for this title is so high and excellent, that it can appertaine to no man.

Others thinke, or at the least confesse (be­cause they will not contend ouermuch with the Iewes) that the Prophet speakes of some child which should be borne then, by which Christ notwithstanding was figured darkely. But they bring no reasons of any weight, nei­ther do they shew who this child should be, nor yet prooue it by any testimonies. Now it is certaine (as hath been said) that this name of Immanuel can properlie agree to none that is man only, and therfore we need not doubt but the Prophet speakes heere of Christ. But all both Greeks and Latins which haue writ­ten vpon this text are too confident in the expounding of it: for they simplie affirme, that Christ is heere promised of the virgin Marie, as though there were no difficultie in this place. Now the knot which the Iewes would haue vs vntie is not easily done, to wit, that mention is made of Christ heere without any cause. Thus they deale with vs, willing vs to cōsider well the circumstance of the place. Ierusalem was besieged, the Prophet was to giue them a signe of their deliuerance: to what purpose is the Messiah promised them now, who should be borne fiue hundred yeeres after? By this argument they thinke they haue woon the gole, affirming, that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliuerance of Ierusalem. And heere they crie victorie, chiefely indeed because none haue answered them. And therefore I said that the exposi­tors hitherunto haue been too confident in this respect, for it is not a thing of small im­portance to shew the cause why mention is made heere of the redeemer. Let vs see then how we may resolue it.

King Ahaz refusing the signe which was of­fred him of God, is brought at the last by the Prophet to the foundation of the couenant, which euen the most wicked durst not reiect. The Messiah must be borne, and all looked for him, because the saluation of all the peo­ple depended vpon him. The Prophet then hauing rebuked the king, proceeds with him againe in this maner, Thou wouldest faine o­uerthrow the decree of God in reiecting his promise; but this decree notwithstanding shal remaine inuiolable: thy disloyaltie and in­gratitude shall not hinder God from being the deliuerer of his people, because at the last he will raise vp his anointed. And for the more full declaration of these things, we must obserue the custome of the Prophets, who in confirming particular promises, do lay this foundation, to wit, that God wil send the Redeemer. By this general prop the Lord euery where confirmes that which he speci­allie promiseth to his people. And question­lesse it must needs be that he which lookes for help and succor from God, must there­withall bee also perswaded of his fatherlie loue. But how should he be fauorable with­out Christ, in whom he hath freelie adopted vs for his chosen, and alwaies receiueth vs vnto mercie? According to which S. Paul saith, That in Christ all the promises of God are yea and Amen, 2. Cor. 1.20. As oft then as God sent any succor to his people in old time, he by and by reconciled them to himselfe in Christ. And therefore when hee threatens famin, pestilence, or sword, he sets the Messiah before their eies to giue them hope of deli­uerance. Seeing this is so apparāt, the Iewes haue no cause to storme heere as if the Pro­phet should speake without cause of a thing so farre remote. For whereupon did the de­liuerance of Ierusalem depend? was it not vp­on the manifestation of Christ? vpon which foundation the saluation of the Church hath euermore been builded and vpheld.

Isaiah then speakes properlie, saying, Thou receiuest not the promises of God; but yet will he fulfill them: yea, he will send his Christ, for whose sake it is his pleasure to preserue this Citie: and howsoeuer thou beest vn­worthie of it, yet God will haue regard of his owne glorie. King Ahaz then is shut out from the signe which he had before reiected, and is depriued of the benefit of which he made himselfe vnworthie: yet is the inuio­lable promise of God offred againe vnto him, which is sufficientlie shewed by the particle Laken, which signifies Therefore, as if he should say, Because thou reiectest this particular signe which God offred thee; the same God which was so liberall as to offer thee a signe freely, will not cease to giue it, although it be irksome and cumbersome to thee. But where­as I haue said, that the euent of this promise is made euen to Ahaz, my meaning is not as if God did therein comprehend him within the number of his chosen, for whose saluati­on God had ordeined his Sonne: but as in respect that the word was directed to the whole bodie of the people. For they which expound the word Lakem, which signifies your sonnes, is constreined. Moreouer, the Pro­phet leaues this prophane king in regard of the accomplishment of the promise, and hath respect to the people who were adopted of God. He will giue it you then, not to thee, ô cursed king, nor to thy companions, but to you whom he hath adopted. For the couenant which God had made with Abraham remai­neth sure and vnmoueable. And the Lord hath alwaies had a remnant to whom the fruits of it do appertain, although hypocrites rule and beare sway ouer the people who are partakers thereof. So then there is no incon­uenience to propound this promise to the vi­sible Church, and to set it in full view before their eies.

Behold a virgin.] The word behold, hath great weight, and it is put to set forth the greatnes of the matter. And so is the Scripture wont to speake of excellent and memorable things, [Page 82] to the end mens minds may be lifted vp a­boue all earthlie things. The Prophet com­mands then y^t those which heare him should be attentiue, and consider this extraordina­rie worke of God; as if he should say, Be not sluggish, but wey this great grace of God, which you ought cheerefullie to receiue; but it is hidden from you, because of your dul­nes. Now although the word Alma which signifies virgin, be deriued from Alam, which signifies to hide, because shamefast and mo­dest virgins presse not into publike meetings: and although the Iewes contend very much about this word, denying that it is taken for virgin, because Solomon vseth it for a yong maid which is beloued; we need not stand long in deciding this question. Let vs grant them that Alma signifies a yong Damsell be­trothed, and that this word is to be referred rather to the age as they will haue it (which the scripture notwithstanding vseth often when it speakes of a virgin) the thing it selfe sufficientlie refutes all their slanders. For what matter of admiration had the Prophet spoken of, if he had said, that a maid should conceiue by the companie of man? Truly it had been a rediculous thing to set this forth for a matter of wonder or miracle. But put the case it should be spokē of a woman which should conceiue by the helpe of man, yet all may see it to be a fond and senselesse thing, that the Prophet speaking to the Iewes of a new and extraordinarie matter, should adde that a betrothed maid should conceiue. It appeares sufficientlie then that he speakes of a virgin which should conceiue by the power of the holy Ghost, and not according to the common order of nature. And this is that my­sterie which S. Paul so highlie magnifies, to wit, that God was manifested in the flesh, 1. Tim. 3.16.

And she shall call.] The verbe is of the femi­nine gender among the Hebrues. For I know not whence they haue taken it which reade it in the masculin, seeing the copies which we vse differ not one from another in this re­spect: so that being referred to the mother, it is certaine that some extraordinarie thing is expressed. We know that the charge is al­waies giuen to the father to impose the name vpon the child, in regard it is a signe of that authoritie and power which fathers haue o­uer their children, neither belongs it to the women. But here it is transferred to the mother. Whence it follows then that he is so conceiued of his mother that he had no fa­ther on earth, for otherwise the Prophet should peruert the common vse of the Scrip­ture, which attributes this office to mē only. Although it is to be noted, that this name was not imposed vpō Christ by the wil of his mother, neither had there been any weight therein; but the Prophet meanes that the virgin shall be as it were the Herault which shall publish this name, because there should be no earthlie father to performe this office.

Besides, this name was attributed to Iesus Christ euen in regard of the effect, because the only sonne of God clothed himselfe with our flesh, and vnited himselfe vnto vs in ta­king one selfesame nature with vs. He is cal­led then God with vs, or conioined with vs, which can not agree to the man that is not God. The Iewes in their cauillings say,A cauill of the Iewes. that this name was imposed vpon Hezekias, be­cause God deliuered his people by his hand. He (say they) who is Gods minister, Ans. repre­sents his person. But neither Moses nor Ioshua, which deliuered the people, were so called: it followes then that this name Immanuel, is preferred farre before that of Moses, Ioshua, or any other; for by this name he surmounts all those that either were before, or shall be after him: it being a testimonie of an high and excellent dignitie and authoritie where­with hee is adorned aboue all creatures. Wherefore it appeares that not only the ver­tue of God is heere set forth vnto vs as it was wont to be by such ministers, but the vnion of the person, in which Christ appeared God and man together. Whence we still perceiue, that Isaiah telles vs no common matter, but shewes an incomparable secret, which the Iewes labour with tooth and naile to obscure and darken.

HEre the Prophet confirmes the true hu­manitie of Christ; for it was a thing al­together incredible, that he which was God, should be borne of a virgin. So strange a thing agreed nothing at all to humane rea­son. To the end we should not thinke then that hee imagineth some ghost, hee declares the signes of this humanitie, by which he shewes that Christ shall appeare in the very true nature or flesh of men, to wit, because he shall be nourished after the same maner that other little children be. Now the Iewes had another maner of nourishing their children then we haue, for they vsed hony, which we commonlie vse not, and they retaine this fashion among them yet to this day, so as they cause the In­fant new borne to taste of butter and hony be­fore they giue it suck.

Till he know.] That is to say, till he be come to those yeeres wherein he can discerne euill from good, and as we commonlie say, till he be of discretion: for the letter Lamed, signi­fies the time and terme, namely, how long he shall be nourished after the maner of chil­dren: and this serues to proue his humane nature so much the more. By knowledge hee meanes that vnderstanding and iudgement which comes after Infancie is past. Whereby we see how farre it pleased the sonne of God to abase himselfe for our sakes; that he would not only be fed with ordinarie foode, but was also content to be depriued of vnderstan­ding for a time, and to susteine all our infir­mities according to his humane nature;Heb. 2.15. for this can not appertaine to the diuine nature. S. Luke speakes of this time of Christes igno­rance, when he saith, he profited in wisdome, and in stature, and in fauour with God and men, Luk. 3.35. If S. Luke had said simplie that Christ [Page 83] profited, one might haue replied, that was in regard of men; but he expresly addes toward God. It was needfull that he should be like to all other little children for a time, that hee might be destitute of vnderstanding as tou­ching his humanitie.

MAny are heere deceiued when they will conioine this present sentence with the former, as if it were spoken of the same child, and so make it an exposition of the former, as if the particle Ci were rationall. But if we more narrowlie wey the Prophets meaning it will sufficientlie appeare, that hauing left the generall doctrine, from which hee had made some digression, he now returnes to the matter againe; for hauing grounded the hope of Ierusalems deliuerance vpon the promised Messiah, now he teacheth how it shall be deliuered. I expound not this verse then of Christ, but of all children in gene­rall; and herein I differ in opinion from all others which thinke it should be spoken here of some certaine child. But for mine owne part I take the word Hannar generallie, so as the letter He should be added for the better vnderstanding, rather to shew the age, then some speciall child, as we commonlie say, The child, adding this article The, for the clearer vnderstanding of the matter; which also is very vsuall in the Scripture. Now if the word the had marked out some particular child, he would rather haue said, this child, as in other places. Neither is it likely that this promise touching the ruin of the kingdomes of Syria and Samaria (which followed not long after) should be deferred fiue hundred yeeres, that is, to the comming of Christ: we know this were too great an absurditie. The sense then is, Before the children which shall be borne heere­after shall know to discerne euill from good, the land which thou abhorrest shall be forsaken.

By land I vnderstand the land of Israel & Syria: for although they were two Coun­tries, yet notwithstanding they were estee­med but one, by reason of y^e couenant which the two kings had made one with another. Some take the land for Iudea; but that can not agree, because of the relatiue that followes. Now it is easie to gather from the holie hi­storie, that these things came so to passe ac­cording as they are heere written. For after Ahaz had called the Assyrians to help him, Rezin was slaine by them, 2. King. 16.9. Pekah king of Israel died soone after, that is to wit, in the twelfth yeere of king Ahaz: and Hoshea the sonne of Ela reigned in his stead, 2. King. 17.1.2. King. 15.30. Before the children then which should be borne soone after should come to yeeres of discretion, both the kingdomes were destitute of both their kings, because Rezin and Pekah died before that time. The word indeed is di­rected to Ahaz; and to the end he might be the more reuiued, God promiseth him to take vengeance of his enemies; yet only to the end he might be left the more without ex­cuse. As touching the words, it is said, that king Ahaz abhorred or detested the land of Syria and Israel, because from thence he was assailed. God promiseth then that these kings shall quicklie perish. Some turne the word Mipne, Because; and I confesse it is often ta­ken in this sense: but I expound it more sim­plie heere, as if he should say, the land shall be forsaken and left destitute of the presence of her two kings, so as they shall appeare there­in no more. And by these words of the Pro­phet it sufficiētlie appeares, that these things are to be vnderstood of both kingdomes.

HEre the Prophet on the other side threa­tens this wicked hypocrite, who seemed afraid (forsooth) to tempt God, and yet in the meane while sought help frō those whom God had forbidden him to meddle withall.Exod. 23.32. To the end then he should not lift vp his crest too high in regard of this promise heere made vnto him, he denounceth his destru­ction, and testifies, that the help which he ex­pected, to wit, from the Assyrians,See 2. King. 16.7. and 2. Chro. 28.16. should be altogether for his ouerthrow. As if he should say, Thou promisest thy selfe wonders from the king of Ashur, and thinkest that he will stick close to thee, because that (against the commandement of God) thou hast made a league and peace with him; but thou shalt shortlie feele what commoditie will then re­dound vnto thee by tempting of the Lord. Thou mightest haue rested quietlie at home, and so would God haue been mercifull vnto thee; but thou louedst rather to haue help of Ashur: well, thou shalt learne by experience, that their crueltie shall farre exceed the cru­eltie of all other enemies. This speech of the Prophet then sutes very well with the for­mer; for he presseth the disloyaltie and vn­thankfulnes of the king the more neere, who in reiecting both the word of God and the signe, had made himselfe vtterlie vnworthie of any promise at all. Also because that as soone as hypocrites haue escaped any feare or danger they turne by and by to their old bias againe, he affirmes that the Iewes can by no meanes escape but they must be chastised, according as they had well deserued. For this cause he saith expresly, that the house of Da­uid (which by a speciall priuiledge ought to be exempted) shall be wrapped euen vnder the like calamities. For God so moderates his iudgemēts, that whilest he spares his Church and prouides for the safetie thereof, he yet in the end causeth the wicked (who are ming­led with the good) to feele the rigor of his vengeance.

From the day that Ephraim. 1. Kin. 12.16] The Scripture vseth this phrase of speech when it notes out [...] [Page 86] say when a thing is sold extremely vnder­foote. There is no field so barren and vn­fruitefull that is not worth more, if so bee a man bee able to husband it, as they doe when a land is well peopled. Hee addes the reason of the changing of the price, whereby it appeares that he speakes of a wast and de­struction. There shall be no labourers, saith he, because of the bushes and briars, which we see comes to passe in an extreme calamitie. I thinke also that the letter Lamed, which some haue expressed by the word To, signifies Be­cause. For the enemies hauing pilled and made hauock of all, and no husbandmen nor vinedressers being left, the best husbanded places must of necessitie be couered with thick bushes and brambles. His meaning is therefore, that there shall be so few inhabi­tants, that scarcely one should be found that would bestow the least piece of siluer to buy the fairest Lordships.

THe verb is in the singular number, yet notwithstanding we may expound it by the plurall, to wit, that the Archers shall goe through Iudea. Some thinke Isaiah speakes of Bowes and arrowes, because the enemies should be so fearefull to behold, that no man should dare to approch neere his possessions without armour. But I thinke it more pro­bable that men shall go a hunting where the land was well manured and dressed before, because there should be caues and dennes for wilde beasts. Now this is a miserable change, to wit, when fields which in times past were husbanded and fruitfull, are con­uerted into forests and bushes. And there­fore by bowes and arrowes in this place I vn­derstand hunting; and the sense is, that the Farmers shall not come neere their Vine­yards, but the hunters: and that they shall not meddle either with planting or pru­ning of vines there, but others shall hunt wilde beasts in those places. So that for con­clusion, he notes nothing else but an vtter desolation, by meanes whereof the whole land shall be turned topsie turuie.

IT seemes heere that the Prophet con­tradicts himselfe, for hitherunto he hath spoken of the consumption of the land: but now when he saith that oxen shall feed in the places where were thornes and briars, he de­scribes as it were a new estate. This hath caused some to applie these words to y^e con­solation of the people. But the Prophets meaning is nothing lesse, because hee de­clares that the mountaines which were farre remote from the places where men dwelt, and whither men went with great difficultie, should be now fit pasture for Cattell by rea­son of the multitude of folks which should retire thither. And because euery one would flee to y^e mountaines, which in former times were desert and inaccessible, they should not feare to be scratched with thornes, because there should bee inhabitants enow to sup­presse them. Now this is a miserable thing, when men can no otherwise escape from death, but by running amongst the thornes and brambles. His meaning is then, that men shall seeke shelter and habitation in the moun­taines, which were desert and vnhabited: because there shall be no roome left for safe­tie in the plaine. And thus hee portraites out the ruinous and pitifull estate of all the countrie; namely, such an horrible destructi­on, that the face of the land shall be vtterly changed from that it was before. When the Prophet foretold these things to King Ahaz, no doubt but hee contemned them. For this wicked King resting vpon his forces, and vp­on the league with the Assyrians; staied him­selfe thereupon, and setled himselfe againe vpon his lees: as soone as the siege (which threatned the Citie) was raised and gone. But Isaiah notwithstanding ceased not constant­ly to discharge his dutie; shewing still, that there was no succour but in God; testifying to this wicked hypocrite also, that his ruine would come from that place whence he loo­ked for safetie and deliuerance.

THis Prophecie containes no new matter: but is a cōfirmation of the former; wherin Isaiah had prophe­cied the destruction of y^e two king­domes of Israel and Syria, which was at hand. Hee had also foretold, that both Countries should lose their Kings, before the children which should be borne soone after, were able to discerne betweene good and euill; that is to say, before they should bee of discretion. But because the wicked take no warning by any threatnings, it was needefull that this prophecie should bee repeated, and confir­med by some signe: First, that he might awa­ken the people, God commandeth this Pro­phecie to bee published and written, to the [Page 87] end all might take knowledge of it. We haue said heretofore,See the end of the Pre­face before this Prophe­cie. that the Prophets were wont after they had receiued commandement to publish any thing to the people, to com­prehend the summe of it in few wordes; and then fixed it to the gates of the Temple: as we may gather from the booke of Habacuk; Hab. 2.2. wherewith if wee conferre this place, the thing shall bee manifest enough. But here is a more particular thing: for hee not one­ly commands the prophecie to bee writ­ten; but hee requireth a great and large roll, to the end it might bee read a farre off. For by how much smaller the letter is, so much the more difficult and obscure it is to reade. Heereunto appertaines that which imme­diately followeth, touching the Stile of a common person. The word Enosh, is taken for a man of any trade; to the end all, yea the simplest ideots might reade that which should be written.

Make haste.] This short and cutted manner of speech hath much more vehemencie in it, then if hee had stood to dilate the matter at large. For euery one was able to carry home foure words to his house; and in them to take knowledge of the swiftnesse of Gods wrath; as also to bee the more neere, and in good earnest touched with his iudgement, no lesse then if hee had felt it with his finger. Lastly, the Lord would not striue with words, be­cause it was now no time to pleade; but ra­ther to represent the matter by an outward signe. By an example then he sets the venge­ance of God before their eyes; whereof the Prophets had so often told them in vaine be­fore: to the end it should pierce the more deepely into their hearts, and should re­maine engrauen in their memories. So that as oft as one should but mention these words, haste to the spoile; they should also call to mind the destruction of Israel and Syria, Chap. 7.14. and be fur­ther certified of it. Now because the Prophet prophecied in the former chapter of the comming of Christ; many vnaptly expound this of him: to wit, that being furnished with an heauenly vertue, hee came to dispoile the prince of the world; and therefore hastneth to the pray. Although this hath some shew of wit, yet it can by no means agree to the text. For the true and plaine sense declares, that the Prophet saith not any new thing, but confirmeth that which hee had saide be­fore.

THe Prophet vseth a noune and verbe de­riued from one roote, and the meeting together of the words hath elegancie: as if we should say, I haue witnessed my selfe with wit­nesses. Now because this matter was of great importance, he tooke witnesses with him, as men were wont to doe in things of consequence. Hee calles them faithfull; that is to say, true and meete: and yet notwithstanding one of them was a cursed and wicked apostata, who to flatter the King,2. Kin. 16.11 built an Altar like vnto that at Damascus; and openly consented to an horrible impietie and abomination. I know there are others who are indeed of a contra­rie opinion: but if wee consider the circum­stance of the time well, we shall finde it to be euen that same Vriah, who like a trencher-chaplaine, conformed himselfe to the vngod­ly humour of the King; as the holy historie witnesseth. Whereas they thinke it was some other, because Isaiah calleth him faithfull: it is too weake a reason; for the Prophet did not so much looke to the man, as to the office which he exercised; in regard whereof, hee was sufficient to be a witnesse in this case. He meant not to say then, that Vriah was a good man; but that his person was not to be reie­cted, in regard of the authoritie of his office; but was in respect thereof, a witnes free from all exception; as they say. Moreouer, I thinke this prophecie was fixed to the doores of the Temple, in the presence of Ʋriah and Zecha­riah, who were taken to be witnesses to it. For hee speakes of no vision, but of a commande­ment of God, which hee indeed did and per­formed: to the end these words might be as a common prouerbe in the mouthes of all the people.

I Make no question but this which fol­lowes happened to the Prophet in vision to seale vp the former prophecie. It seemed then to Isaiah, that he had the company of his wife; and that by this copulation he begat a son vpon whom this name is imposed. There were no absurditie if we should confesse that the Prophet had the company of his wife; and that hee did indeed beget a child, to whom this name was giuen: neither would I much contend with him which should be of such an opinion. But because it is not very likely that this name was imposed vpon any man, there being no testimony of it: I rather incline this way, to think that this visiō was offred to the Prophet, as a confirmation of the former pro­phecie. He calles not his wife a Prophetesse, as the wiues of Kings are called Queenes, by way of honour: but because she was a publike person in this vision. Isaiah therefore out of doubt, doth of set purpose turne away the mindes of the faithfull from thought of any carnall copulation; that they might so much the more attend to this sacred mystery. For howsoeuer it be a thing lawfull in it selfe to beget children in mariage; yet notwithstan­ding nature it selfe teacheth, that the act is a matter of blushing, or shamefastnes, which seeketh to do it secretly.

HEre followes both the exposition of the obscure words of Isaiah; as also of the vi­sion adioyned vnto it. For seeing God meant to speake briefly, it was needefull it should bee intelligible. I referre not the word child to the sonne of the Prophet, but to all those that should bee borne soone after; as I haue said heretofore.Chap. 7.14. He threatens then, that the two kings of Israel and Samaria, shal be cut off before those children shall be of any growth. Jn the presence of the King of Ashur. That is to say, according to his desire and will. Wherein it may bee hee meetes with the ancient manner of those which triumphed: before whose chariot they vsed to carrie the spoiles of the enemies. Thus the spoiles of Damascus and Samaria shall bee borne be­fore the King of Ashur. From hence it ap­peares yet better that the Prophet meant 1 nothing else but to foretell the ruine of the 2 kingdome of Israel and Syria: First, for the comfort of the faithfull, and secondly, to scorne at the foolish feare of this cursed King, which could not endure that the Lord should succour him. He had not onely reie­cted the promises; but also the signe which was offered him. This is the cause why the Prophet doth so much the more reprooue the impiety of this king, and of al the people: as if he should say, I see that thou art resol­ued to beleeue nothing: but yet is the Lord determined to assist his chosen. For thou shalt shortly see sudden and vnexpected changes, by which God will deliuer his peo­ple. And yet it is certaine that these things are not directed so much to the King, as to the faithfull. Whence we are to note, that the seruants of God doe not alwaies speake so that the hearers doe by and by beleeue their sayings. Isaiah speakes heer to the wic­ked, whom he profited nothing at all. Why then doth he direct his speech vnto them? To the end hee may conuince them more and more, and to lay their infidelity in their dish: as also that the goodnes of God might be the better knowne. For who would not haue thought but such an impietie would haue shut vp the gate of all Gods mercies from them? yet notwithstanding the Lord by his goodnes ouercomes both the peruersitie of the King, and of the people. Now yee see the Prophets drift, to wit, that whilest he repro­cheth the wicked with their pride, he shewes them notwithstanding that God is alwaies like himselfe.

TO the end Achaz should not waxe secure, nor rest himselfe vpon a vaine hope, the Prophet suddenly breakes off his speech tou­ching the common saluation of the faithfull, and doth againe set the threatnings and chastisements before the vnbeleeuers. Some thinke that hee speakes here against those which onely sought after newes: as indeede it comes to passe, that the common people for the most part are not contented with the present state, but desire to heare of a new King. And that often happens to manie, which wee see befall those that are sicke; namely, they hope to be better, when they haue changed their place. The wills of men are so peruerse, that when things fall not out as they would, they looke after nothing but a change in the state, greedily pursuing after tidings therof, thinking to receiue some reliefe by it. But I thinke the meaning of the Prophet is to be stretched further, and is not to be referred only to those who asked after a change: but that it is rather a generall speech comprehending all estates: for im­pietie, and the contempt of God had almost ouergrowne the whole land.

He speakes not then of any small number or of a particular faction; but of the whole assemblie of the people: and seeing they were almost all of them degenerate, he very iustlie reprooues them all. I confesse indeede that he excepts a little remnant of the faithfull, of whom he will make mention by and by. Now the offence is, that the people distru­sting their owne weakenesse, desired grea­ter riches and forces. He saith then, that they despised the waters of Shiloah, because the Iewes made no reckoning thereof, and were discontented with their owne estate. He ads, that they delighted to looke to Rezin. Others translate, with Rezin: but the particle, to ex­presseth their peruerse desire better. His mea­ning then is to say, that the Iewes seeing themselues destitute of great garisons, loo­ked vnto others, and longed for the riches of the kingdome of Israel. For when they con­sidered their pouertie and weake estate they trembled, and trusted not in God at all; but only in outward helpes. They thought they should be in great safetie, if they could ob­taine a Prince equall in power to the King of Israel. Thus they reioyced in other mens ri­ches; and desired them.

HE speakes in the present tence, to the end all should lay it the neerer to heart. Be­hold, the Lord brings vpon you violent waters. We must note the similitudes which the Pro­phet vseth: for the speech is much more e­legant, then if he had spoken barely and na­kedly without them: and it is as if hee had said, Because the people are not contented with their condition, but are euer lusting af­ter the riches and wealth of another, I will [Page 89] shew them what it is to haue a mightie King. As for example, if some few people subiect to a poore and obscure Prince, hauing migh­tie neighbours that were subiects to a King of great renowne should say, Oh, what a goodly thing were it to bee the subiects of such a puissant King, to be vnder the gouern­ment of the Emperor, or of y^e King of France, who haue an inuincible power! Should not God haue iust occasion to chastice such a wicked desire? For by how much the more mightie Kings are; so much the more doe they oppresse their people: they will be vn­der no controll, but will do whatsoeuer they list: adde also, y^t they know not the measure of their power, but according to their strēgth they giue themselues licence to doe what them liketh. The Lord reprooues this vn­bridled desire of the Iewes, that in distrusting their owne strength, they looked not to the Lord; but to the riches of mightie Kings. Now this reprehension hath much more grace vn­der these figures, then if he had spoken with­out them.

Shilo, as S. Ierom saith, was a little foun­taine, whence proceeded a riuer running softly thorow the middest of Ierusalem. And because this little riuer was insufficient to defend them, they desired and asked after those great riuers which inuironed, and greatly inriched the cities. For there is nothing which brings more renowne and riches to a countrie, then these great na­uigable riuers, by which one may fetch in and carrie out all sorts of merchandize, the more easily. He compares Euphrates then, (which is y^e most renowned riuer in the East) with Shilvah; and followes the same simili­tude: vnderstanding by violent waters, the As­syrians, which should waste Iudeah, and spoile it wholely,2. King. 18. as it were with a deluge. I wil shew you, saith the Lord, what it is to wish for these mightie and violent waters.

And shall come vp.] This place ought to be diligently obserued. For wee haue all of vs a distrustfulnesse naturally rooted in vs, so as when the helpe of man failes, wee are out of heart. Let God make what promise hee will, we cannot be resolued of the truth of it: but haue our eies fixed vpon our owne feeble­nesse, and being besotted, we lie like blocks in our feares. And therefore haue we neede to seeke a remedie for this vice. Shiloah then; that is to say, the vocation or condition to which God hath called vs, with promise of blessing; should be vnto vs a strong defence, although we see it not before our eyes; and that we should preferre the same our estate before the power of the greatest Kings of the world. For if wee relie vpon the succour of men, and place our confidence in riches and abundance of siluer; we must looke for the chastisement which the Prophet threatneth in this place. The holy historie witnesseth that these things came to passe; so as he which shall reade therein, shall haue no great need of an exposition of this place. The Assyrians whom the Iewes called to their succour, de­stroyed them: and this was a iust punish­ment of their distrust. Wherein wee haue a faire looking glasse to behold the ende of such lustfull people, who could not content themselues with the promise of Gods aide and succour. Let vs then looke to our selues, and let vs bee warned by this destruction of the Iewes.

The Church for the most part is in such case, that she is alwaies destitute of the helpe of men, lest whilest we be too well stablished in our outward estate, wee should haue our eies dazled with our riches and strength, and so should fall to forget God. We must learne to reioyce in our weakenesse, and to content our selues therewith; to the end we may de­pend vpon the Lord for succour: so as the small and low waters be better pleasing vnto vs then all the great and boysterous riuers of the Heathen: let vs not therfore enuie the great­nesse and power of the wicked. To this pur­pose it is said in the 46. Psal. The streames of the riuer shal reioyce y^e city of God; the san­ctuary of the most high is in the midst therof, therefore it shall not mooue: God wil helpe it right early, the Heathen make a noise, the kingdoms shaked, and the earth trembled: The Lord of hostes is with vs, &c. Obiect. If any shall obiect that the helpe and succour of men is not to be despised: the answere is very easie: Ans. to wit, that the Prophet condemnes not such helps here; but that cursed feare which driues vs into despaire: as when we are so affrighted, that no promise of God whatsoe­uer can hold vs in our places.Let this be wel obser­ued. Now we must yeeld God this honour to content our selues with him alone, although all things else should faile vs; seeing we are assured that he is alwaies redy to relieue vs. And then it is all one whether we haue outward helps, or whe­ther we haue them not. For if we haue them, it is in our liberty to vse them; if wee haue them not, let vs be content: and let one God onely suffice vs for all necessities. For hee is sufficientlie able to fulfill his promi­ses of himselfe, and needeth none of mans helpe: therefore wee may boldlie commit our selues ouer into his onely custodie and safegard.

The Verbe Kalaq, which sometimes signi­fies to passe; is as much in this place, as to spoile and cut off: as if the Prophet should haue said; Hee shall not onely slightly passe thorow Iudeah, but shall also ouer-flow it; so as he will drowne and destroy it wholly. For he will spread himselfe all ouer the land in all pla­ces. He addes,

THis similitude is taken frō a mā, who ente­ring into a riuer, goes forward by degrees til at lēgth he come vp to the neck. So shal Iudah be inuironed with this boisterous flood; to wit, with the Assyrian: in such sort, as he shall wade into it vp to the necke. Now he speakes this of Ierusalem, which was the chiefe and capitall [Page 90] Citie in the kingdome: for when the Assy­rian arriued there, it was no hard matter to destroy all Iudah. The bredth of thy land. That is to say, ouer all the parts of it. The Prophet goes on still with the similitude of his pro­phesie, and she [...]es how great the violence of the Assyrian wil be, and he amplifies his fierce­nes and turbulencie by the same similitude, to wit, of a raging streame, which hauing bro­ken all ramparts that could be set before it, ouerflowes and spreads euery way, ouerca­ries and beares all downe before it. For he followes his denunciation against the Iewes, as he began to do in the two former verses. And as he had threatned the Israelites and Syrians with destruction, so now he likewise threatens the Iewes with the same. For the better vnderstanding whereof, we must con­sider the context which Isaiah disposeth very 1 fitlie. He had directed his speech before to o­thers, because Ahaz was vnworthie of it. The Lord shall giue you a signe, and this we haue 2 handled in the former Chapter. He there­withall addes the meanes whereby to pre­serue Ierusalem, to wit, by the sodaine muta­tions which should happen to Israel and Sy­ria. This was confirmed in the beginning of this Chapter as well by expresse commande­ment, 3 as by vision. Now hee comes to the Iewes, who should not thinke to escape with­out punishment; as also that they should not be too much lifted vp with the fall of their enemies: for he shewes that their reward is very neere, and that they shall be chastised for their impietie and disloyaltie, because they despised the Lord, and would not be sa­tisfied with his promises, signes, and benefits which were offred them in all fulnes and a­bundance.

Quest. Immanuel.] Some aske why the Prophet ra­ther turnes his speech to Christ, then to call it Gods holy land: for no doubt but by the name of Immanuel he meanes Christ. It should seeme that this was said to expresse the in­dignitie of the offence so much the more: be­cause Iudah was not only consecrated vnto God, but also had the pledge of his saluation in the person of the Mediator; and therefore should be a great indignitie vnto them to be destroyed by an Infidell king. Ans. But I thinke rather the Prophet addes this word, to giue some hope againe to the faithfull, and to comfort them in so great a calamitie, for they might haue been out of heart, seeing the countrie so cruellie wasted and spoiled. His meaning is to say then, that this destruction shall not hinder the comming of the Redee­mer (of whom he had made mention before.) As if he had said, The land shall be thine, O Immanuel, thou must dwell and remaine in it. This then is added in stead of a consolati­on, giuing them to vnderstand that the land being pilled and destroyed, shall yet notwith­standing be rather Gods then mans. And this turning and applying of the speech to the se­cond person, hath great vehemencie; because by this meanes he hath recourse to the pro­mised redemption: to the end the Lord may moderate his anger in the midst of these hor­rible calamities.

THe Verb Raaf signifieth to bruise, or to breake, whether it descends from the word Roa, or from Raah. But because Raah signifies to conioyne or assemble, some had rather take it in this sense; which also agrees best with the argument and context of the Prophet. For whereas some translate, Breake you, to wit, either the kingdome of Iudah, or the Assyrians; it seemes too cōstrained, & too farre fetched. But it appeeres that y^e Prophet describes the counsels and enterprises by which they thought to cut off the Church of God, because he by and by addes, Gird your selues. Also in the beginning of y^e next verse, Take counsell. The word then of Assembling, properlie agrees to this place, vnlesse any had rather take the word to Breake by a figure; to which I willinglie yeeld, and so the word amounts to as much as to heape vp, or (as we commonlie say) to pack vp hard together, because things which are pressed, are also consequētlie pressed with violence and thrust together. He meanes then not only an heape, but an heape well pressed together: as if he should say, Gather your selues close together, as if you were some very thick heape. This signification as it seemes agrees very well to the circumstance of this place; and that which is added afterward tends also heereunto, Arme you, Gird your selues. But the Prophet incourageth himselfe with trust and confi­dence, after he had made mention of Imma­nuel, that is to say, God, who was to assist his people. And by the selfesame meanes concei­ued a new hope against the enemies, who al­though they might seeme to haue obteined all their desires when they had spoiled the countrie: yet should the Lord be conqueror, and would maintaine his owne against the crueltie of their aduersaries. And thus with­drawing his mind from the contemplation of this calamitie, he turnes it to Christ, and in be­holding of him, he so fortifies himselfe, that he is bold to triumph ouer his enemies, as if he had alreadie ouercome them. We are to place the Prophet then as it were in the watch-tower, from whence on the one side 1 he beholds the discomfiture of the people, and from the other the Assyrians conquering 2 and ouerflowing in all pride. Then being 3 comforted by the sight and name of Christ, he forgets all his afflictions, as if he ailed no­thing; and being deliuered out of all miserie, he turnes himselfe against the enemies which God should destroy soone after. And this we ought diligentlie to obserue, that hauing now to wrastle against the same temptations in these afflictions which the Church indu­ret [...], and with y^e burthen wherof she is almost ouerwhelmed: that we forthwith cast our eies vpon Christ, by beholding of whom we may triumph ouer Satan, and all sorts of enemies.

Quest. O yee peoples.] Wherefore makes he men­tion of peoples, seeing the Assyrian only should destroy the land of Iudea? Ans. I answere, that the Armie of the Assyrian was composed of diuers nations, for he had subiected the Chaldeans; together with many others: and therefore this Monarchie comprehended diuers coun­tries, notwithstanding, he hath also an eye to the Israelites, Syrians, and Egyptians, and to all other enemies whomsoeuer which had set themselues against the Church of God. Nei­ther speakes he of one plague wherewith the Church was afflicted only, but of the perpe­tuall combates which the chosen people should susteine from time to time. For the better vnderstanding whereof we must ioyne the verse following: where in the latter end it is added,The ground of comfor­ting our selues in the daies of trial. Prou. 21.30. because the Lord is with vs. For be­hold the foundation of our deliuerance, to wit, God with vs. Let men conspire, let them plot, consult, and determine, all shall be in vaine, because there is no counsell against the Lord. Let vs begin then at this foundation, if we meane to be strong in deede.

But we are to examin whether it be law­full for all to reioyce on this maner; the wic­ked bragge in deed that God is with them: neither make they any bones to triumph and glorie in his name, and yet is their glorie vaine and to no purpose. As touching the fathfull, their valiant mind is grounded vpon the word of God, and proceeds from a true faith, liuely ingrauen in our hearts: by meanes whereof we dare boldly triumph o­uer all our aduersaries. As also S. Paul tea­cheth, who incourageth all the faithfull by this doctrine, If God be with vs, who shall be a­gainst vs? Rom. 8.30. Let vs then in the first 1 place looke that we haue the Lord with vs; 2 which can not be done, but we must imbrace the promises by faith: which if we haue, then shall not our reioycing be in vaine. Whereas he speakes to a nation so farre off, to which this voyce could not reach, the reason there­of is euident enough, to wit, that the faithfull might know the efficacie of the word, and might vnderstand that the Assyrians with all their preparations should be gouerned by it, although they were very farre remote: as if he should say, It is true that you despise God, but he can easily keepe you back a farre off, and beate downe all your rage.

Gird you &c.] The repetition is not super­fluous, for it is much more hard to looke for the succor of God againe after we haue once been deliuered; then to imbrace the promise of one only deliuerance. And fur­ther, although the first assaults of the ene­mies do not much astonish vs, yet notwith­standing whē we see them obstinate in their malice; their hardnes of heart weakens vs, of the which we haue dayly experience. For if any danger presents it selfe, we can looke for succor from God for a brunt, but if we fall thereinto the second time, we quaile: and such is our wofull vnthankfulnes, that we can hardlie be brought to beleeue that God will assist vs once more. So then, we are out of heart if happely we fall into dāger oft times, thinking surely that God will be wearie at the last, if he do vs good and succor vs euery day.We must not content our selues to haue put our confidence in God for once or twice, but we must hold out for euer, as it is in Chap. 26.4. Isaiah therefore would preuent this weakenes of men, that when we haue been assailed once or twice by enemies well pro­uided and furnished: yet notwithstanding to remaine couragious and inuincible still. And if it fall out that being once circumuented they yet double their forces, neuer ceassing to weary vs, yet let vs not therefore wax faint or out of heart, because God is able to de­stroy and cut them off to day and to morrow, euen as oft as they imagin our ouerthrow.

And in this place also we are aduertised of our estate & condition, to the end we might learne to be alwaies vpon our watch, and readie to susteine new assaults: and not to thinke we are therefore discharged when we haue resisted once,1. Pet. 5.8. because Satan is neuer idle, but is euer busie in his charge, not ceas­sing day nor night to procure our ruin. He solicits and stirres vp his souldiers, and sets them on fire with new lusts. But albeit we must of necessitie enter into the combat of­ten, yet let vs be assured to obteine the victo­rie. Let vs fight then with cheerefulnes; and keepe our standing firme in the battell.

HAuing spoken of the force of the enemies, he comes now to their counsels; as if he should say, Howsoeuer the enemies are migh­tie not only in weapons and strength, but also in counsell and wisdome, yet shall they lose all their labour. This aduertisement there­fore was very necessarie. For it often hap­pens that we contemne our enemies, how mightie or well armed soeuer they be, be­cause they want counsell, and are rather ca­ried with blind furie, then led by reason: he aduertiseth therefore that all the craft and subtilties whereby the enemies shall indeuor to snare the people of God, shall in the end turne all into smoke, and therefore that they shall bring nothing to passe, although they haue all meanes readie, and that nothing be wanting in their power, counsels, and po­licies.

He addes, Pronounce a decree, that the sense might be the more cleere. I haue translated Appoint, or Decree a decre. This appertains either to the insolencie of the enemies, or else it is the conclusion of their counsell: for after a thing is determined, the Decree fol­lowes. He affirmes, that all this shall vanish into smoke. Thus it appeares what the Pro­phet meanes, and what vse we are to mak [...] [...]f this place. Now this may serue vs as a shield wherewith we may beate back all the darts of the enemies, whether they be furnished with weapons, riches, power, credit, authori­tie: 1 or whether they be indued with wisdome, counsell, policie, wit, foresight, aptnes of in­uention, 2 or boldnes: for if so be we haue God with vs, we are then most strong, and very well appointed; and consequentlie, all that [...] [Page 94] and dread of the people; to the end they might know that they should receiue a iust and due recompence of their wickednesse and con­tempt of his Maiestie, when they trembled like cowards, and were so amazed for the present dangers. Now, although hee ioyne dread and seare together; yet his meaning is not that the Iewes should so tremble as the mention of Gods name,God would not haue vs so to feare him, that we should flee his presence. as to flee from his presence: but he placeth these two words together, onely because he requires a sonne­like reuerence of his Maiestie: as also to note a constant perseuerance therein. His mea­ning is then, that they shall be free and dis­patched from trouble of minde, if so bee his feare bee so liuely engrauen in their hearrs, that they neuer depart from it. And truely, whosoeuer hee be that subiecteth himselfe willingly vnto God, setting his feare onely before his eyes, to hold himselfe by meanes of this bridle, in his dutie; such a one shall feele by experience, that there is no place of refuge more safe, then vnder the shadowe of his wings. But in regard that the wicked cease not to prouoke his wrath against them by their outragious libertie; hee auengeth him­selfe worthily vpon such a carelesse securitie, vexing their mindes with a continuall vnqui­etnesse.

HE promiseth a secure and quiet consci­ence vnto the true seruants of God; be­cause the Lord will easily appease all terrors, in keeping them vnder the shadow of his wings. Now he alludes to the word Sanctifie, which hee vsed heretofore: for the word which signifies Sanctuarie, Tower, or for­tresse, is deriued of that which signifies, to sanctifie. He meanes to affirme then, that God askes nothing whereof he offereth not a like mutuall recompence. For whosoeuer they are that doe sanctifie him in their hearts; shall al­so proue by experience, that he is a most cer­taine Sanctuarie, and hauen of safetie for them. But howsoeuer there bee some corre­spondencie betweene God and vs in this san­ctification; yet notwithstanding it is in a diuers 1 respect; because wee are said to sanctifie him, when wee attribute vnto him all praise and 2 glorie, and depend altogether vpon him: but he on his part is said to sanctifie vs, when hee deliuers and keepes vs in all dangers. Now because very few are found who obey him, resting themselues wholly vpon his promi­ses, the Prophet meant to arme the faithfull against all such temptations. For they were in danger to be carried away by such and so wicked examples as by a kinde of whirle­winde. Behold now the Prophets meaning; as if he should say; The Lord will bee a most safe and faithfull gardian vnto you: and how­soeuer others spurne against him, yet be not you afraid; but continue you constant in your places.

There is also in this place a secret opposi­tion: because the Sanctuarie is as a Tower si­tuated in an high place, for the defence of the faithfull; and for the destruction and ru­ine of the vnfaithfull, in regard they rashed vpon God with a foolehardinesse. But wee shall heereafter see more cleerely how this was accomplished; partly vnder Hezekias, partly also from the time of the captiuitie of Babylon: and yet notwithstanding, Christ was therewithall prefigured, who was to bee a rocke of falling, and not a fortresse of defence to the Israelites. Isaiah aduertiseth the faith­full of this fall; to the end they should con­forme themselues to this warning.

To the two houses.] The Iewes doe fondly and senselesly rent this sentence, instead of diuiding it aright. For they say, that God shall be partly a sanctification; and partly an offence to the Israelites: as if by the two hou­ses, he should distinguish betweene the faith­full and the vnfaithfull. But hee rather com­mands the faithfull not to bee discouraged, although almost all the multitude of both the kingdomes, do hinder them from follow­ing of God; but that in forsaking all impedi­ments, they should goe on with cheereful­nesse through the thickest of them. The Pro­phet might haue said in a word, hee shall be a stumbling stone to Israel: but hee meant to expresse it more fully: for hee comprehends the whole people, and saith; that God shall be their ouerthrowe. The people were diuided into two Kingdomes; to wit, Ephraim and Iu­dah; and therefore hee names both the one and the other. I grant that some were excep­ted out of this number: but he speakes heere of the whole body in generall.

This is an excellent place, and cannot bee too oft called to minde; especially in this time wherein we now liue, wherein wee see the estate of religion almost quite abolished in Christendome. Many boast that they are Christians, who yet are farre off from God, and to whom also Christ is a stone of of­fence.

The Papists proudly brag of his name, al­though they prophane his whole seruice by their superstitions, and despightfully disho­nour him. As touching those who haue the pure worship of God established in the midst of them, there are very few who imbrace the doctrine of the gospel with a sincere affectiō.

On which side then soeuer wee turne our eyes, wee can see nothing but wofull temp­tations euery where. And therefore let vs set this most profitable aduertisement before vs; to wit, that it is no new thing to see the greater part, yea, almost all those who boast themselues to be the seruants of the Church, yet to spurne against God. And in the meane while, albeit we be but as a little handfull of people in respect of them; yet must wee rest our selues constantly notwithstanding vpon the Lord.

To the inhabitants of Ierusalem.] This is the second amplification. For hauing made men­tion of both the kingdomes, hee names the [Page 95] principall or head place of them both. Now howsoeuer the whole Country was degene­rate; yet notwithstanding it seemed that the Lord had his chiefe residence there. Hee shewes then that God is a stone of offence, and a rocke to fall vpon; not onely to the common people, who were dispersed abroad in the Countrie and villages; but also to the greatest; as to the Magistrates and Ministers who were in Ierusalem: yea euen in this holy place (I say) where God intended that there re­membrance of his name should especially be honoured. The which Dauid also witnesseth when he saith; that the master builders whom God had set on worke, reiected the chiefe corner stone: Plas. 118.22. Iesus Christ allead­ging this place against the Iewes,Mat. 21.42. shewes that these words were spoken of him. I deny not but this fell out in Isaiah his time; but much more the time of Christ: for impietie & re­bellion increased by little & little, euen till it came to the height. So then as wel the great, as the small, who had alwaies obstinately resi­sted God, did yet more licentiously ouerflow at that time; so as being come to the top, in the day of their destruction, they were whol­ly forsaken of God, whose Sonne they had wilfully reiected.A testimonie prouing the Godhead of Christ. And from hence we gather a testimonie of the eternall Godhead of Christ: Saint Paul shewing that it is God him­selfe of whom the Prophet heere speakes: Rom. 9.33. Now hee mentions no new God; but him who created heauen and earth, and who manifested himselfe to Moses. It is God himselfe then, by whom the Church hath been alwaies gouerned.

HE continues to threatē the wicked as he did heretofore; and denounceth, that all those which would not rest vpon God, should not escape vnpunished. Now the threatning is this; After they haue stumbled, they shall fall; and in the end, shall be broken. This agrees with the former Similitude, in which he com­pares God vnto a stone. Christ alludes there­unto, comprehending both the members: Whosoeuer falles vpon this stone, shall bee broken; and vpon whomsoeuer it shall fall, it shall grinde him to powder: Mat­thew 21.44. That which followes afterwards, They shall bee snared and taken, agrees to the Similitude following; wherein he compares God to a net and snare. Let not the wicked thinke themselues then stronger then God, or wiser then hee: for they shall feele in the end, both to their cost and ruine, that he is the strongest and wisest. Therefore it must needes follow, that they bee brought to nought; because they shall be broken to pow­der in an instant: or else so enwrapped, that they shall neuer winde themselues out. Now these things are not proper vnto God other­wise thē accidentally, if we may so speake: for his proper office is rather to draw men vnto him, and to to giue them assured ground of their saluation; which was very well knowne and seene most cleerely in Christ. In regard whereof, Saint Peter saith, that howsoeuer many vnbeleeuers stumble at him, yet that their falles ought not to hinder our faith, that it should not alwaies march on; because to vs Christ is a chosen and pretious stone: 2. Pet. 2.4.

THe Lord now turnes his speech to the Prophet, and incourageth him against he should fight against Apostataes and rebels; to the end he might execute his office boldly and constantly; which was not a little neede­full. For Isaiah had tried the great rebellion which was in the people: so as if he had loo­ked onely vpon the present estate, to wit, the infidelitie of the people, and the labor which hee bestowed in vaine, hee might forthwith haue been vtterly out of heart. For this cause the Lord purposed to confirme and ratifie his vocation afresh vnto him: and not for his sake alone, but for all their sakes also which should obey his doctrine. And howsoeuer few should giue credit to the same; yet doth the Lord witnesse notwithstanding, that his do­ctrine is sealed vp to those few: and that for their sakes Isaiah was not to giue ouer teach­ing, neither yet that the others should cease their walking in the obedience of faith. Now he compares the doctrine of the word to Sea­led letters, which many might hold and han­dle; but yet notwithstanding could not bee read nor vnderstood but of a small number; that is to say, of those to whom they were di­rected. And thus there are very few who vn­derstand the word of God, (for they are the elect onely) howsoeuer it be offered to all in generall. The word of God then is sealed vp to those that profit not by it; and yet so sea­led, as that the Lord opens the same not­withstanding to his chosen by his holie Spirit.

Some deriue the verbe Tsur, which signi­fies to Binde, of the verbe Natsar; and tran­slates, Keepe. Now although this bee of no great importance; yet notwithstanding it ap­peares by the other word Seale, that the ex­positiō which I haue followed is the best: for the ancients were wont to binde a threed a­bout their letters, and then to set the seale vpon it. Now from hence wee gather a most profitable doctrine: to wit, that the Pastours and Ministers of the word, ought to continue constant in their office, although it seemes that all reuolt, and that nothing is to be seen in men but outrage and rebellion: because the Lord will euer reserue vnto himselfe, some disciples which will profit in the rea­ding of his letters; howsoeuer they be closed and shut vp to others. The Prophet will vse the same Similitude, Chap. 29.11. where hee saith, that the word is like to a closed booke: but there mentions the wicked onely: but heere hee speakes of the Disciples, amongst [Page 96] whom his doctrine should not be vnfruitfull.

But some will demand; whether the Pro­phet should leaue the people so, Quest. as to with­draw and shut vp himselfe apart with his disciples, Ans. who made some benefit of his war­nings? I answere: This was not the Prophets intent; for it was the will of the Lord that he should preach publikely and manifest his message vnto all. And because he spake as to deafe eares, & might therfore lose his labor, and so bee discouraged in seeing no fruit to come thereof; the Lord heereby incourageth and strengtheneth him, to the end he should go on forward still, although all things were in a manner desperate: that so, contenting himselfe with the small number of his disci­ples, he might be more couragious in his mi­nisterie then euer before.

SO I will wait.] I had rather translate the Hebrew particle Ʋan, in this sense; because the Prophet retires himselfe apar [...] as it were, hauing receiued consolation! from the Lord: as wee haue seene heretofore. It is as much then as if hee had said; Seeing the Lord is pleased to haue some Disciples, a­mongst whom his doctrine should bee sea­led, I will wait, although hee hath hid his face from Iaakob. That is to say, although hee hath reiected and cast off his people. This place is worthy our obseruation; in the meditation whereof, wee ought continually to be much encouraged: yea, if so be the Lord proceede so farre, as that he hath turned his face away from his people, and should reiect those who make profession of his name: yet for all this, must wee wait vpon him with inuincible pati­ence. This is the only remedie wee haue. The word waiting, hath great emphasis in it, as if hee should say; Yet notwithstanding will not I turne away from the Lord; I will still perseuere in faith. He yet augments the mat­ter when he addes, So I will wait. Seeing our faith is wont to stagger and faint when of­fences doe happen. It is greeuously shaken when we see our selues forsaken of our com­panions, and that the sworne enemies of the Church doe proudly vsurpe the title of it: for offences for the most part doe cause vs to turne away from God, filling vs with such perplexed thoughts, that we are ready to call the truth of his word into question. This consolation then is very necessary, as well in the calamities wherewith the Church is oppressed, as in the troubles wherewith shee is tossed by the disloyaltie of others.

HEere the Prophet not onely testifies, that hee will wait in patience; but also shewes what his constancie is; proposing himselfe, with his disciples and those which remained with him, to open view. As though hee should say, Although others recoile, yet Lord behold I am readie to doe thee seruice; and I also bring those with mee, whom thou hast vouchsafed to saue miraculously by my labours. Hee shewes an inuincible manful­nesse then, and protests that he will continue in the faith and obedience of the Lord, al­though all should reuolt.

By Children, hee vnderstands seruants and ministers; following therin the vsual custome as well of the Hebrew tongue as of the La­tine. Now he speakes of the Disciples whom he mentioned before. Whence it appeareth, what their dutie is, who would bee reputed the true disciples of the Lord; to wit, that they protest with Isaiah, to be teachable, and readie to hearken, and that they be readie to obey, as soone as the Lord shall speake. The teachers also ought to bring their disciples with them, and not to send them alone be­fore them: they ought to march in the first ranke, and to shew them the way by their ex­ample; as was said in the second Chapter, verse 3. otherwise they should haue no au­thoritie in teaching. The Apostle in the Epistle to the Hebrewes,Heb. 2.13. applies this place to Iesus Christ; and from thence drawes an ad­monition, which ought to serue vs as a sharpe spurre; to the end wee should not thinke to follow Isaiah alone for our leader and Do­ctor, but Christ himselfe; and to bee so much the more encouraged to run our course with greater alacritie.

Which the Lord hath giuen me.] The Prophet shewes heere of whom it is that we hold our faith; to wit, of God and of his free election. For Isaiah preached to all publikely, admoni­shing euery one, and soliciting all without exception, to draw neere vnto the Lord: but the word profited those onely which God had giuen him. By the word Giuen, hee meaneth those whom God drew inwardly by the secret instinct of his holie Spirit; for otherwise the externall voyce should haue sounded in the eares of the people in vaine: and thus it is said that the elect are giuen to Christ of God his Father: Ioh. 6.37. Whereby we perceiue, that the promptnesse of faith depends not vpon the will of man; but that some few a­mong many doe beleeue, because (as S. Luke saith) they were ordained before vnto life: Act. 13.48. Now God is wont to call them whom he hath predestinate; and sealeth vp the testimonie of their adoption effectually in them, to the end they may giue themselues to teachablenesse and obedience. Such a thing is the gift then whereof Isaiah speakes in this place. But this agrees fitly vnto Christ, to whom the Father offereth and giueth Dis­ciples; as it is said in Iohn; No man commeth vnto me except my Father draw him: Iohn 6.44. Whence it followes, that he is appointed our gardian to preserue vs vnder his prote­ction vnto the end: and therefore he saith; That none of those whom the Father hath giuen him, shall perish: Ioh. 17.12.Ioh. 10.20.

Signes and wonder [...].] Some referre this to [Page 97] miracles amisse: for the sense is farre other­wise, namely; That all the faithfull shall not onely be hated, but also bee had in execrati­on; so as they shall be esteemed monsters; and that not amongst strangers and open ene­mies, but euen in Israel it selfe; whereof wee haue experience at this day. The Papists on the one side abhorre vs more then Turkes or Iewes; nay, more then dogges and swine. Now although this be odious, yet must wee not be much astonied thereat; for this prophesie of 1 necessitie must euen now bee fulfilled. The Prophet found it by experience amongst his owne people: as all those haue likewise done, 2 which haue followed his doctrine. But wee finde not onely this hatred towards vs in the Papists alone, but euen in those who would seeme to haue profited most in the Church: and the greater part of these abhor vs, mocke vs, and esteeme vs as very monsters; onely be­cause we trouble our selues so much, and are so carefull for the saluation of the Church, of Gods honour, and of life eternall. But yet let vs not bee afraid to put our selues into dangers, to incurre hatreds, enuies, taunts, banishments, want, hunger, nakednesse; and last of all, death it selfe for all this. To them indeede they are monstrous things; for how cā they taste of these soueraign good things with any relish, whilest they pamper them­selues, and are so carefull for their quiet and ease? But to the end their flouts may not asto­nish vs, we must arme our selues with this ex­hortation of the Prophet.

Now to the end hee might shew how vaine and friuolous the conspiracie of the wicked is hee stoutly triumphs ouer the pride of the whole world, by placing the Lord of hostes as opposite against them: as if he should say; I passe nothing at all that men abhorre and detest me, seeing I am assured that God is on my side. When hee also addes, that the Lord dwelleth in mount Zion; these words carry great weight. For though the people were couered vnder an infinite heape of vices and wicked­nesse, yet they gloried as if they onely were holy to the Lord; and in abusing his promi­ses, they condemned the true seruants of God, which reproued them. On the contra­rie, that the Prophets might pluck this pride & vain confidence away frō them, they testi­fied that they were the Ministers of the one­ly true God; whom this people notwithstan­ding falsly bragged to worship in Mount Zion. Now God did not so chuse his dwelling place there, as if being tied to that, he would there­fore allow a bastard and newfound seruice: but would be sought and serued there, accor­ding to the rule of his word. And therefore Isaiah taking the God which dwelled in Mount Zion, on his side, taxeth and sharpely galleth the hypocrits, who foolishly and proudly bragged as oft as they cried, The Temple of the Lord: Ier. 7.4. because it was rather an idoll wherein they gloried; contrary to Gods word. Now al­though they snatched the promises to them­selues, yet they falsly alleadged them against the true seruants of God; as the Papists at this day doe against vs. The Prophet then a­dorneth God with this title, to the end hee may vnmaske those hypocrits, which made no conscience vainely to oppose the name of the Temple against the expresse word of God. And in this regard Isaiah now saith; Take vs for monsters as it pleaseth you, yet not­withstanding God will approue of his owne: you cannot abhor them, but you also there­withall reiect the God of Abraham and Dauid, whose seruants we are.

BVt if they say.] The Prophet goes on with his speech; to wit, that all the faithfull be­ing armed with the authoritie of God, should not onely as with a buckler, but as with a wall of brasse, constantly resist all impietie. He admonisheth them then to continue sted­fast, and not to be shaken, if any should offer to solicite them to superstition and idolatrie. Hee vseth the plurall number, to shew that it was a vice common among all estates, which had ouerflowed euery where: as if he should say, I see very well what will come to passe, you shall be in great danger: for those which remaine amongst you, will indeuour to turne you aside from the true God, because them­selues being wicked, will also desire to haue you become like them. There withall he shew­eth how wickedly they were reuolted from the law and couenant of God, in that they were not ashamed to solicite others to seeke vnto Sorcerers and Enchanters, whose verie names ought to haue been abominable and accursed vnto them.

A people.] Some reade this altogether in the person of the wicked; as if vnder pretence hereof, they would deceiue the simple: to wit, that there is no nation whatsoeuet, without oracles & reuelations, but euery one asketh counsell at his gods, or at least, of the Magi­cians and Soothsayers. Yet notwithstanding, mee thinks the opinion of others is more sound, who thinke that Isaiah teacheth his disciples how they should answere, if so be a­ny should solicite them to idolatrie. And yet this doth not sufficiently open the meaning of this place: for commonly it is expounded as if it were a comparison, from the lesse to the greater; What? doe the Gentiles aske counsell at their gods, which notwithstan­ding are falsly so called; and shall wee not make more account of him whom wee know to be the true God, especially seeing he hath manifested himselfe so to be vnto vs, and that by so infinite testimonies? Is it not a foule shame that the heathen should make more reckoning of their gods, then we doe of our God? But I rather expound this of the Iewes themselues, who are called People, by way of excellencie; because they were adopted of God. Neither is it materiall that the Prophet vseth y^e word Elohim, Gods, in the plural num­ber, [Page 98] for the same word is taken in the like sense in the singular.

This text is a buckler wherewith we ought to beate backe all those superstitions which glide so smoothly thorowout the world. And if others doubt and stand in a mammering whether they should aske counsell at dead Idols, or at Saints departed; yet let vs alwaies haue this answere readie at hand; That wee ought to aske counsell of God onely. Now the Prophet alludes to the place in Deutero­nomie; where the the Lord forbids that they should goe to Enchanters or Sorcerers: Deut. 18.10. And lest they should alleadge the exam­ples of the heathen, who had their Sooth­sayers and expounders of dreames, and ob­serued the flying of the fowles, hee addes in 15. verse, that they should not want a Pro­phet neither should they be left destitute of necessarie doctrine. It was the will and plea­sure of God then, that they should whol­ly depend vpon his word, and onely learne from thence whatsoeuer was expedient for them to know, and so to yeeld him loyal obe­dience.

As touching that which followes, from the liuing to the dead, some expound it otherwise, and interpret for in stead of from: and then the sense is this; Will yee aske counsell at the dead for the matters of the liuing? But in re­gard this sense is constrained, it should bee more proper it may bee, to expound it thus, The Lord will be our master, and for this end hath ordained his Prophets, that wee should learne his will of them: for the Prophet is the mouth of the Lord. It is not lawfull then to goe vnto the dead, to whom this office was not giuen: and adde hereunto also, that the Lord mindes not to vse the seruice of the dead to teach vs. But yet, when I haue well considered the text somewhat more narrow­ly, I had rather translate the Hebrew word Bead, From; to wit, frō the liuing to the dead: as if he should say; that one onely God ought to suffice vs, as well for the liuing as for the dead. Whether thou considerest the heauen, the earth, or the lowest parts thereof, thou shalt finde that one God onely sufficeth vs. Me thinks this sense is most proper, and easie. The Prophet then armes the faithfull against the deuises and plots of the wicked, which o­therwise might haue caused them to reuolt; to the end they might content themselues to haue God onely for their Master; and that they should not doe him that iniurie, as in forsaking his doctrine, to giue themselues to other teachers; but rather casting off all o­ther things, they should onely depend vpon the truth; the which hee repeates and con­firmes immediately.

THis place is diuersly expounded. For some take it to be a forme of an oath, as if the Prophet should Sweare by the law, that those were apostataes, which drew others to the like apostasie with them. But I take it o­therwise; namely, that we are rather brought to the Law, and to the Testimonie; because the particle Lamed, shewes that this is the true sense. The Testimony is conioyned with the Law; not as if they were diuers things, but for the plainer vnderstanding. As if hee should say; To the Law, which containes the Testimo­nie of Gods will toward you. Lastly, we must take the word Testimony, for an epithite; to the end wee may know what the vse of the Law is; namely, that God manifests himselfe therein, and shewes what a one he will be to­wards vs: and lastly, hee there ordaines all things which are needefull for vs to know. This then is an excellent commendation of the Law, which containes the doctrine of sal­uation, and the rule of a right and happy life. And this is the reason why hee iustly forbids vs to turne from it in the least iot; as if hee should say, Forsake all your superstitions, af­ter which these runne so violently. They were not content with God alone, but sought a thousand inuentions: for what will satisfie him that forsakes the Lord? Christ speakes also in this sort; They haue Moses and the Prophets, let them hears them: Luke 16.29. For although Abraham bee brought in speaking there, yet is it a perpetuall ora­cle which proceedes out of the mouth of God.

Wee are inioyned then to heare the Law and the Prophets, to the end we should not be car­ried vp and downe after the curiosities of mans braine; neither to desire the know­ledge of any thing by meanes of the dead. For if the Law and the Prophets sufficed not, the Lord would not forbid vs to vse other meanes. And hereby we learne, that whatso­euer is added to the word of God, ought to be condemned and reiected. Why so?All our wis­dome should be limited within the bounds of Gods word. Be­cause it is the Lords wil that we should whol­ly depend vpon his word, and that all our wisdome should bee limited within the bounds thereof. If we then listen vnto others, we snatch vnto our selues a libertie which he hath forbidden vs; and in so doing, wee offer him great outrage. Now whatsoeuer it is which men shall bee bold to set vp of them­selues, will bee found nothing else but a cor­rupting of this word. Let vs therefore reiect all other teachers, if we minde to obey God. And he also shewes further, that we shall then be well armed against all idolatries and su­perstitions, when wee relie vpon the Law of the Lord. For as S. Paul calles the word, The sword of the Spirit: Ephes. 6.17. so also by it ought we to bring Satan and all his inuenti­ons to nought. Retire we thither then, when the enemies shall assault vs; that being ar­med therewith, wee may fight valiantly, and at the last, ouercome and put them to flight.

If they speake not, &c.] I will not recite all the diuers expositions of this place, because it would be too tedious. And indeede, the true exposition seemes to mee so sure, that it may easilie refute all others. The common inter­pretation is, that the wicked doe therefore [Page 99] aduance their lies, and set their wiles to sale, because there is no light in them: that is to say, because they are depriued of common sense. But for mine owne part, I expound it, that the faithfull are heereby exhorted to be of good incourage: so as if the vnfaithfull a­gree not to the true doctrine, they doe no­thing else herein but shew their blindnesse. And therfore must we contemne their block­ishnesse, to the end it may bee no let nor im­pediment vnto vs: as also Christ admonisheth that we should boldly let such blinde guides alone, lest we be moued with their blinde ob­stinacie. They are blinde, saith he, and leaders of the blinde. Will you wittingly perish toge­ther with them? Matth. 15.14. For this cause the Prophet commands that such authoritie be giuen to the word of God, to the end wee may boldly despise the whole world, if they should gainsay it for by the authoritie there­of, wee may condemne the Angels them­selues, if they should fall into such a sinne. If an Angell from heauen should preach any o­ther doctrine, let him be accursed; saith Paul, Gal. 1.8. How much more boldly then may wee condemne men which resist God? And this maner of speech also which the Prophet vseth, hath great waight, if they speake not ac­cording to this word: because such a one is iudg­ed blind, who readily and without resistance imbraceth not this sentence; namely, That wee must not bee wise beyond the Law of God.We must not be wise beyond the law of God.

LEst the faithfull should suffer themselues to be enwrapped in the common errors, hee addes how horrible the punishment is which threatneth the wicked when they shall be once reuolted from God, and also shall in­force themselues to draw others to the same reuolt with them. The place is somewhat ob­scure, but the cause thereof proceeds of this, that some haue not weighed y^e words as they ought to haue done. Now the verb Abar hath great weight: for by this word To passe, he sig­nifies the giddinesse which causeth men to wander, so as they are altogether disquieted, not being able to stay lōg in any place what­soeuer. We must supplie a noune to the verb indefinit, to wit, The Iewes shall passe. By the pronoune in it, he vnderstands the countrie of Iudea, which the Lord had preferred a­boue all other regions: and therefore this may be well inough vnderstood, albeit the Prophet hath not expressed it. As if he should say, I haue promised indeed that this region should be the perpetuall heritage of my peo­ple,Gen. 12.15. & 17.8. but they shall be as restles vagabonds; and it shall fare with them as with those who being driuen out of their countrie, being af­flicted with pestilence, famine, and all maner of miseries, do seeke euery where for some place of abode better then their owne, but can no where finde it. Thus these words are opposed to that singular benefit of God, whereof Moses makes mention so often, to wit, that they should dwell perpetuallie in Iudea: for he foretelles here that they shall be vvanderers and vagabonds not in their countrie, but in a strange region, so as in whatsoeuer place they should ariue, they should be assailed and vexed with infinite calamities.

Affamished.] It seemes the Prophet speakes of the Iewes conuersion, as if he should say, After they haue bin thorowly humbled with Gods iudgements, they will come to repen­tance: and questionlesse this is the true re­medie whereby God for the most part heales the o [...]stinacie of men. Notwithstanding if any t [...]inke that by the word hunger the Pro­phet describes the wrath and stubborne yel­ling of the wicked, it must be obserued that he not only comprehends hunger and thirst, but (by the figure called Synecdoche) all other calamities also. By the word To prouoke, he signifies that which we haue in our com­mon speech, they fret, or chafe. The meaning is, that they shall begin to be displeased in themselues, and shall also detest all those suc­cors in which they trusted before: and this in deed is the beginning of conuersion; for in prosperitie we flatter our selues, but being oppressed, we abhorre whatsoeuer is about vs. Now if any had rather referre this to the reprobate, then this word fret shall note out that gall and bitternes which rather pricks them forward to a furious raging, then to a calme and quiet humbling of themselues.

They shall curse their king.] By king, some vn­derstand God. And Zophonie takes Malchom in this sense, Zoph. 1.5. that is to say, their king. But I here put a distinction between king and God, for the wicked are first blinded with the false trust which they put in Idols, and by and by after they ground and establish their strength vpon earthlie things. The Iewes ha­uing a king, were puffed vp with his glorie and power: and when Isaiah preached, the wicked exasperated the king against him, and they moued all the people to imitate their king, who was as it were the standard-bearer. In as much then as they were puffed vp as wel in regard of their idols as of their king, he shewes that they shall be oppressed with so many calamities, that they shall be constrei­ned to curse their gods, and their king. And be­hold heere the beginning of repentance, namely, to detest and put farre away all im­pediments which turne vs away from God.

Lifting vp their face on high.] He heere de­scribes an affrighted and perplexed consci­ence, which vexeth the afflicted so long till they haue learned to lift vp their eyes boldly on high. It is some beginning of repentance, as I haue touched a little before, to endeuor to seeke true remedies, hauing been instru­cted and awakened by calamities and cha­stisements. But we must goe a step further, to wit, that resting our selues vpon God only we gaze not here and there, neither yet be tossed to and fro with all winds. To be short, Isaiah threatneth the Iewes with an vtter [Page 100] ruine, because they were become so despe­rate, that a light and easie stroke of Gods hand had not sufficientlie tamed their rebel­lion. Yet notwithstanding we may expound this in the good part, to wit, that the Iewes should lift vp their eies at the last vnto heauen:

BVt then we must reade this 22. verse apart, and so the sense will be, that the Iewes shall conuert vnto God, because they shall be destitute of all meanes on earth, and shall perceiue nothing but horrible calamities on which side soeuer they turne their eyes. Now these speeches are partlie simple, and partlie figuratiue: for by darknes and obscuritie he meanes nothing else but aduersitie, after the maner of the scripture phrase: but he addes driuen, amplifying it greatlie by this word af­fliction: for if one push him forwards which is in darknes, he stumbleth and hurts himselfe very greatly. His meaning is then, that to one sore affliction the Lord wil adde another more grieuous, to humble them more and more. For his intent is nothing else but to shew that the iudgements of God shall be so horrible, that they shall be constreined in de­spite of their teeth to cast vp their eyes to heauen.

HE begins to comfort y^e afflicted with hope of a mitigation of the chastisements, least they should be swal­lowed vp with so great an heape of calami­ties. Many draw these words to a cleane cō ­trarie sense, saying, that it is a threatning which presageth a more heauie affliction to the Iewes,2. King. 15.29. & 17.6. then that wherewith they were chastised by Tiglath-pelezer, or by Salmana­zar. The first did them much euill, and the second more then the former: for he caried the ten tribes away captiue, and abolished the name of Israel. Some thinke then that the Prophet in this place foretels of a more heauie calamitie then euer they yet tasted of, which being compared to the two former, should much surpasse them. Although I am not minded to reiect this exposition because it is something probable; yet notwithstan­ding I am of a contrarie opinion, albeit this first hath the fairer shew: the Prophet meant to take all pleasures from the hypocrites, lest they should imagine that this destruction which was to ouerflow all, should be like some little spoile which might passe away by and by as the former afflictions had done; and so shall we take the particle Ci in his proper signification. But me thinks the naturall sense of the place will agree better if we say, that it is a consolation, wherein the Prophet begins to moderate that which he had formerlie spoken of these horrible darknes, and driuings forward: and in mitigating the bitternes of these chastisements, he comforts and drawes them to hope that God will shew them mer­cie; as if he should say, And yet, euen in this cruell destruction which the Iewes shall vn­dergoe, the darknes shall not be such as it was when the land of Israel was first afflicted by Tiglath-pelezer, and then a little more se­uerely by Salmanazer: for the faithfull might haue growne out of heart in such distresses, if they had not had some consolations to haue cheered and comforted them. The Pro­phet then speakes vnto them, to the end they should not thinke themselues vndone, and declares vnto them that the rods where­with God meant to beate them should be more easie then the first. We shall easily dis­cerne hereafter by the context how proper and naturall this exposition is.

But why saith the Prophet that this destru­ction which will lay all things waste, Quest. shall yet notwithstanding be more gentle and suppor­table? for Ierusalem should be razed, the Temple broken downe, the Sacrifices aboli­shed, which notwithstāding in former warres remained wholie vntouched? this then should seeme the cruellest, and the others but light in comparison. Ans. We must obserue that there is a certaine promise added to this, which was not to the others; now it is by this promise only that temptations may be ouercome, and the iudgements made more light: this (I say) is the only remedie which sweetneth our e­uils, so that those who are destitute thereof must needs fall into despaire. If the Lord con­firme vs by this meanes, giuing vs hope of his helpe, there is not the greatest affliction which we shall not esteeme very light. This may be illustrated by a similitude: It may fall out that a man shall drowne himselfe in a little riuer, if he fall thereinto with his head downward; the which notwithstanding in the midst of the sea might haue been saued, if he had had some planck or boord which might haue brought him to the shore. So also the little calamities will ouerwhelme vs if we be destitute of the grace of God; whereas being [Page 101] grounded vpon the word of God, we can es­cape and come forth out of an extreme ruine safe and sound.

As touching the words, some take Muaph for an adiectiue, as if the Prophet should say, It shall not be darkened: but the relatiue of the femenin gender which followes a little after, hindreth from referring this vnto men. The opinion of those who say it is a noune sub­stantiue is better, & therefore I haue thought good to translate word for word: There shall be no darkenes in Iudea according to the time, &c. Whereas some expound the verbe Hekal, as if the earth had been oppressed and burdened with people led into captiuitie; this is vtterlie wide from the Prophets mea­ning, neither agrees it to the scope of the Text: for it is said, by and by after, that the neighbor region was burdened with a second warre: no doubt then but this verbe answers to the former, Harishon. Because then that Tiglath-pelezer assailed but a little portion of the kingdome, it is said that the warre which he made is but light in comparison of that of Salmanazar. He also saith by the way of the sea, because Galile was neere the riuer of the Me­diterraneum sea, on the other side it was inui­roned with the flood Iordan. It is called Gal­lile of the Gentiles, not onely because it was neighbour to Tyre and Sidon, but also in regard many nations were mingled there amongst the Iewes; for after Dauid gaue this countrie to king Hiram, 1. King. 9.12. it could neuer be so quiet but the Gentiles would alwayes occu­pie some part of it.

HE speakes of things to come, and yet not­withstanding vseth the time present, that in this destruction of the Citie, and in the captiuitie and ruin thereof, the people might behold the light of God. The summe is then, that euen in the midst of darkenes, yea of death it selfe, they were neuerthelesse to hope, seeing God is able sufficientlie to giue life to his people when they shall be thought as good as dead. It seemes that S. Matthew in alledging this place turnes it to an other purpose: for he saith this prophesie was ful­filled when Iesus Christ preached by the sea side, Math. 4.15. But if we rightlie consider the Similitude, S. Matthew hath iustlie applied this place vnto Christ, and hath obserued the true sense. Although it seemes our expositors can not tell how to make it hang together: for whereas they simplie affirme, that this apper­taines to the kingdome of Christ, they yeeld no sufficient reason of it, neither doe they shew how this agrees to this place. If we will haue the true sense then, we must call to mind what hath been said heretofore, namely, that the Prophet in speaking of the returne of this people from the captiuitie of Babylon, presented not one age or season before his view, but comprehended all others, euen to the comming of Christ, who brought a full and perfect libertie with him to his people. For the deliuerance from Babylon was as an entrance and beginning of the restauration of the Church, not to establish it for some few yeeres, but till such time as the Messiah should come, who brought saluation, not to mens bodies only, but also to their soules. We shal finde this maner of speech to be very familiar with Isaiah, after we haue proceeded further, and shall be a little better exercised in reading of his prophesie.

The Prophet then hauing spoken of the captiuitie of Babylon, which shewed a very great calamitie to come, declares that it shall yet be more light then that which Israel had susteined at the first, because the Lord had moderated and limited a certaine end to this calamitie, to wit, the space of 70. yeares,Iere. 25.11.12. and 29.10. which being past, the light of the Lord should shine againe vpon them. By this hope of deliue­rance then he cheares vp the hearts of such as were cast downe with feare, to the end they should not be discouraged. And thus he hath put a difference betweene the Iewes and the Israelites, who had not any certaine hope of so neere a deliuerance. For howsoe­uer the Prophets had giuen a certaine taste of the mercie of God to a small number of the faithfull amongst the people of Israel, yet notwithstanding because the deliuerance of this people was as an ouerplus, and depen­ded vpon the deliuerance of Iudah, the Pro­phet iustlie affirmes that a new light is offred, in as much as God hath determined to re­deeme his people. Saint Matthew also rightlie spreads the beames of this light ouer Galile, and the land of Zabulon.

Darknes and the shadow of death.] Heere he compares their exile in Babylon to darkenes and death, because those which were deteined therein were poore and miserable, and were altogether like dead men: as also Ezechiel out of their mouth declares, namely, that the dead should rise out of their graues, Ezech. 37.11.12. Their condition then was such, as if no brightnes or sparkle of light had shined vpon them. Yet notwithstanding he shewes that this shall be no hinderance at all, that they should enioy the light, and recouer their first libertie againe: which libertie he stretcheth not to a little space, but euen vnto Christ his time, as hath been alreadie said.

And hence we obserue how y^e Apostles were wont to alledge y^e testimonies of y^e Prophets,How the Apostles are wont to al­ledge testi­monies out of the Pro­phets. and to shew the end and true vse of them. As S. Paul alledgeth the testimonie of Hosea, I will call them my people which were not my people, Rom. 9.26. Hosea 1.10. Where he appropriates this to the calling of the Gen­tiles, although it be properlie spoken of the Iewes: and shewes that it was fulfilled when the Lord did incorporate the Gentiles into his Church. Thus when this people were in this banishment and inclosed therein as in a sepulcher, they differed nothing from the heathen. And in regard they were in one and the same condition, it is good reason that this testimonie should appertaine to the Gentiles as well as to the Iewes. Neither must it be re­ferred [Page 102] to an externall miserie only, but to the shadow of eternall death, vntill Christ shine vpon vs by the doctrine of his word, which is the cause why Paul saith, Awake thou that slee­pest and stand vp from the dead, and Christ shall giue thee light, Ephes. 5.14. If then we extend the beginning of the deliuerance from the returne out of Babylon vntill the comming of Christ, from whom proceeds all bountie and libertie of good things, we shall haue the true sense of this place, which o­therwise hath not been expounded clearely enough by the expositours.

THis place is somewhat obscure, as well in regard of it selfe, as also because of the diuersities of interpretations: for it seemes absurd to say that the ioy was not increased, see­ing he by and by addes, They reioiced. For this cause the Iewes say that the particle Lo is not negatiue here, as if one letter were put in stead of another, to wit Al [...]ph for Vau: as also that this is found in the scripture,Exod. 21.8. albeit very seldome: and this they publish, because they can not make the text hang together as they would.2. King. 19.35. Some referre this to Sennacherib, be­cause his so great an armie brought him no matter of ioy, but rather of sorow. Others not amisse expound it of the Church: but they giue no reason for it, for they thinke the Prophet speakes this because the faith­full are subiect to many miseries and troubles thorowe out their whole life. Others drawe out a sense further from the purpose, to wit, that the Gentiles which should increase the Church, should not bring any ioy to the Iewes, nor to the auncient Synagogue. But I cannot approue any one of these interpreta­tions. And therefore I expound it thus: that euen as in the beginning of the Chapter the Prophet said, the benefit of this redemption should be greater then all the rest, although it seemed not so in regard of the small num­ber of those which should returne home into their countrie: so now also he repeates the same comparison againe: or at the least, an­other euery way like vnto it: namely, that the grace of God should shine much more then it did when he multiplied the people. For if we compare the estate of the kingdome of Iu­dah, before the captiuitie of Babylon, with that which followed after the returne; wee shall well perceiue that it gained at that time more than it lost before.

There returned but a small handfull of people indeede, in comparison of the great multitude which had been led captiue thi­ther. Moreouer, they inhabited not freely in their owne countrey, but by way of lone: and they were to pay tribute to the Persians, so as they held not any appearance in a manner of their first dignitie. Who would not then haue preferred the flourishing estate which was in the house of Dauid before this? Yet notwith­standing the Prophet affirmes, that this last e­state, howsoeuer it appeared much lesse, and more miserable, is yet neuerthelesse to bee preferred before the first flourishing estate and glorie of it. Hee shewes also that there shall bee greater ioy then, than when there was abundance of all sorts of riches and good things: which Agge likewise witnessed,Hagga. 2.1 [...] to wit, that the beautie of the last Temple should be greater than the first; although to outward view it should seeme farre o­therwise. It is as much then as if Isaiah should haue said, There was neuer greater ioy, no not when the multitude of people was much more: for howsoeuer we be few, and a small number, yet notwithstanding thou hast so re­uiued vs by the light wherewith thou hast shined vnto vs, that there was no ioy in the former [...]state comparable to this. For this de­liuerance was as an entrance of the true and perfect saluation, which was at the last brought and offered by Christ.

Before thee.] His meaning is, that the ioy shall not be light nor momentanie. For men often reioyce; but it is with a vaine and a false ioy which brings nothing in the end but sorrow and teares. Now he declares that the roote of this ioy shall be so stedfast, as it shall neuer perish nor be mooued. And hereunto appertaines the particle before thee, because there is nothing that glads the hearts of the faithfull more, then when God causeth the light of his countenance sweetely to shine vpon them.The faithfull are not ca­ried away with a blind ioy, as the children of this world are. They are not caried hither and thither with a franticke and blinde ioy, after the manner of the children of this world, but their full and perfect ioy is to repose them­selues in the louing fauour of God. It may be also that the Prophet alludes to that sentence wh [...]ch is so often found in the bookes of Mo­se [...]: Leuit. 23.40 Thou shalt reioyce before the Lord thy God, Deut. 12.12. For although hee there speakes of the Tabernacle, yet may this man­ner of speech be fitly applied to the present purpose, namely, that the ioy of the godly shall not bee prophane, but shall arise from hence that they know God, and by faith be­holde him to bee the author of their sal­uation.

Others expound it somewhat more strict­ly, as if the faithfull should reioyce before God in their consciences, because in the world they finde nothing but sorrow and continuall cause of griefe. Now although this be true, yet notwithstanding wee may gather a lesse constrained sense from the circumstance of the place, to wit, that the faithfull which should be miraculously deliuered, should re­ioyce with true gladnesse, because they were assured by this deliuerance that God was their father, and therefore might boldly re­ioyce, as being for euer exempt from all euill, when they shall be receiued into his protecti­on. This sets forth a perpetually ioy then, as I said ere while.

The similitudes which he addes of the har­uest, and spoyles, whereby he amplifies the greatnesse of this ioye, are cleare enougn of themselues. To conclude, it appeares by [Page 103] this place, what profit Christ brings vnto vs; to wit,Ioh. 16.20. What maner of ioy it is which Christ brings vs. a stedfast & perfect ioy, which can by no meanes whatsoeuer, bee plucked away from vs; no, not although we be assailed with waues and stormes, yea and pressed with all manner of anguishes. For howsoeuer we be weake and feeble, yet must we reioyce and be of good courage: for our ioy consists not in multitudes, neither in riches nor outward appearances; but in a spirituall felicitie which wee obtaine by the preaching of the Gospell.

HE shewes the cause of this ioy; to wit, that the faithfull being deliuered from an horrible and cruell tyrannie, should esteeme of this benefit euen as much as if they had been drawne out of the iawes of death. Now to the end this fauour might bee the better illustrated, Isaiah sets forth the vile and in­supportable slauery wherewith the Iewes were oppressed: and hereunto belongs this heaping vp of wordes, heauie yoke, rod of the shoulder, staffe of the oppressor, or, exactor. For although wee bee ouertender and delicate when afflictions presse vs; yet notwithstan­ding as soone as the bitternesse is past, we by and by forget them. To the end then that this redeemed people might keepe the sin­gular benefit of God in remembrance, and in a reuerend regard, the Prophet would haue them to consider how hard and lamentable this seruitude was, wherein they groned and bowed vnderneath heauy burthens, when as the staffe neuer moued from off their shoul­ders, being pressed by a Tyrant which insul­ted ouer them: for which cause they might well reioyce and bee glad of their deliue­rance.

And hee yet extolles the excellency of this fauour by another circumstance, in regard that God did openly display his arme and power in their deliuerance, euen as it were from heauen it selfe. And therefore he brings in an antient and memorable example: that as God had in times past discomforted the host of the Midianites, Iudg. 7.22. by a wonderfull and incredible meanes, without the strength and succours of men: so now also he would display euen the very same power; to wit, that he will deliuer his people from vnder that tyrannie which shall oppresse them, without the helpe of any man: euen then, when none of the poore Iewes shall dare to lift vp their finger (as they say.) We must also obserue, that God so succours his, that sometimes hee serues himselfe of ordinary meanes:Why God deferres sometimes to succour vs by meanes. but when hee sees that these meanes will bee hurtfull vnto men, and hinder them from looking to the hand of their deliuerer; he then works alone and by miracles, lest any thing should ouer shadow or hinder men from the manifest be­holding and knowledge of his power.Iudg. 7.16.19.21. Thus the arme of the Lord appeared from heauen in this victorie of Gedeon, where the enemies were cut off without any helpe of mans hand at all. For what had Gedeon but a noise of bro­ken pitchers, with which hee should very hardly haue scarred a sort of poore mise: hee had a little handful of mē against a great host: and in stead of all sorts of weapons, they had vaine and ridiculous scarcrowes.

For this cause he compares the future de­liuerance of the people to this other deliue­rance, and sheweth that the manifest power and vertue of God shall bee knowne vnto all in this last, as well as in the victorie of Gede­on. Some expound this place simply of the 1 Law; which may well be called a heauie yoke & a staffe burthening the shoulder. But this exposition agrees not with the text; for so it might seeme that the Prophet spake from the purpose, which were as much as to o [...]fer vio­lence (as it were) to this place. Let vs hold the meane then whereof I haue spoken before; to wit, that God hauing brought his people out of Babylon, cōtinued on this benefit stil euen vnto the comming of Christ. This is the sense then; Thou hast taken off these burthens, vn­der which thy people was vniustly and cruel­ly oppressed.

Others apply this to the destruction of Ie­rusalem, 2 which was vnder Ʋespasian. But they haue no ground for it. Almost all the Iewes 3 referre this to Hezechias, 2. Kin. 19.35. when the Lord deli­uered the Citie from the siege of Senacherib, and did cut off his host. But this interpreta­tion cannot agree,Chap. 38.36 because Hezechias raigned not tyrannically ouer the Iewes. Moreouer, the Lord deliuered his people then out of the danger, and from the feare wherein they were, and not out of any seruitude. Whence it appeares, that the Prophet looked further off; and that our exposition is both true, and sutes best with the text.

ALmost all the expositours agree in this, that Isaiah meant to oppose all other vi­ctories to that which God should giue vnto his people. For other conquerours obtaine victorie in ouerthrowing their enemies: but here the Lord shall ouercome by his immedi­ate hand. He expounds this speech then,Ʋerse 4. As in the day of Madian, more fully. The Lord saith, hee shall not vse many mens helpe in this worke: but shall winne the victory from heauen. Now when God workes thus himselfe alone, hauing reiected all impediments, wee can cleerely discerne that he is the author of our life and saluation. Seeing also there is an opposition which shewes the difference be­tweene the common manner of warfare, and the miracle of deliuerance, the coniunction vau, which is in the midst of the verse, should be resolued into a particle aduersatiue: as if he should say; Enemies are wont to bee put to flight by a furious fight: but God will worke otherwise; because hee will cut off the [Page 104] enemies of his Church, as if he shot forth his lightnings, and should send downe fire from heauen vpon them. Wee may well receiue their opinion who expound it, With a breath; namely, that all warriours shal be astonished, and, In burning of fire. But the first sense a­grees best, and is confirmed euen by the Pro­phets owne words. It appeares also that the Prophet speakes not here onely of that deli­uerance which the people receiued vnder Cyrus, who gaue them libertie to returne into their Country; but wee must apply these things also to the kingdome of Christ.

ISaiah shewes now the finall cause; where­fore this deliuerance was to bee preferred before all other benefits of God; because hee will not onely bring his people out of capti­uitie, but will also establish Christ in his roy­all throne; vnder whose Kingdome there shall be seene a soueraigne and an eternall felici­tie. And thus he shewes that this deliuerance shall be no temporary or perishable benefit, seeing hee comprehends the whole time wherein the Church should be preserued vn­till the comming of Christ. Neither is it any meruaile if the Prophet passeth forthwith from the returne of the antient people, to the full & whole restauration of the Church, which notwithstanding should not come to passe many ages after. For we haue said here­tofore in the seuenth Chapter,2. Cor. 1.20. All the pro­mises of sal­uation grounded vpon the Mediator. verse 14. that all the promises of saluation are grounded vpon the Mediator, for whose sake onely God is mercifull vnto vs: and therefore the Pro­phets were often wont to propound this pledge and earnest penny, as oft as they would encourage the faithfull, and raise them vp to a comfortable expectation of de­liuerance. And thus it came to passe, that the returne from the captiuity of Babylon, was a beginning of that restauratiō of the Church, which in conclusion happened in the perfe­ction thereof; to wit, when Christ appeared: in regard whereof, there is no absurditie in this so continuall a progresse of time. And therefore Isaiah teacheth, that they were not to stay their mindes in the beholding of the present benefit, but to consider the end; and thereunto to referre all these things: as if they should haue said; Our happinesse con­sists in our deliuerance from death; not to leade our liues onely in the land of Canaan; but rather that we should aspire to the king­dome of heauen.

This place admonisheth vs, that we should not swallow vp the benefits which wee re­ceiue from God, so as wee should forthwith put them to forgetfulnesse; but ought r [...] ­ther to lift vp our mindes vnto Christ: for o­therwise it will bee but a flashing and vaine ioy; because such benefits will not make vs taste the sweetenesse of the loue which God our Father beares vs, vnlesse his free election ratified in Iesus Christ goes before. Lastly,To rest in the enioying of outward benefits, without ha­uing an eye vnto Christ, will proue but a vani­shing ioy in the end. the Prophet would not haue this people to rest in the pleasure of that one outward and transitory deliuerance, which they obtained; but that they should consider the end there­of; to wit, the conseruation of the Church vntill such time as Christ the onely Sauiour and redeemer should appeare. For hee it is who ought to bee the matter and end of all our ioy.

A childe is borne to vs.] The Iewes doe im­pudently wrest this place: for they expound it of Hezekias; who was born notwithstanding before this prophesie was published. But hee here speakes as of a new and rare matter; yea, which more is, it is a promise to confirme the faithfull in the hope of a thing to come; whence wee may truely gather, that such a child is here spoken of as should be borne af­terward. He is also called the Sonne of God. I deny not but the name of Sonne stretcheth very far in the Hebrue tongue,Chap. 65.20. but it is when some other word is ioyned therewithall. E­uery man is the sonne of his Father: those who haue attained to the age of an hundreth yeeres, are called Sonnes of an hundreth yeeres: the wicked are called Sonnes of ini­quitie: those which are blessed, Sonnes of blessing. Heretofore in the fifth chapter, verse 1. Isaiah called the fruitfull hill, the Sonne of the Oliue. But this word Sonne by it selfe, can be vnderstoode of none but of the Sonne of God. And here it is attributed vnto Christ by way of excellencie, to the end we might kn [...]w that by this marke he is sepa­rated from all other men. Neither is there any doubt but the Prophet had respect to that famous Prophesie which was so often in the mouthes of all; I will be his Father, 2. Sam. 7.14. and he shall be m [...] Sonne, Psalm. 86.27. as it is said in the second Psalme, Thou art my Sonne, this day haue I begotten thee. For had it not been a thing commonly knowne, that the Messias should be the sonne of God, the Prophet had vnaptly and to little or no purpose mentio­ned the name of Sonne barely and simplie. This title therefore depends vpon the Pro­phecie before going: from whence the Apo­stle concludes, that Christ is more excellent then all the Angels, and is exalted farre a­boue them, Heb. 1.5.

Moreouer, although Christ should be con­temptible in the person of a little child, yet notwithstanding his dignitie is adorned with the title of Sonne. I confesse indeede that he might also haue been called the Sonne of Da­uid: but it is better referred vnto God. Now the other titles following (we know) doe in no sort belong to Hezkeias. And I will hereaf­ter refute at large the cauils wherewith the Iewes arme themselues to corrupt this place. Let them barke as long as they will, yet is the thing cleare and most apparent vnto all such as will iudge thereof peaceably, and with sound iudgement. There is also great weight in this which he addes, that this sonne is giuen to the people: to the end the Iewes might know [Page 105] their saluation, and also the saluation of the whole Church was inclosed in the person of Christ. And this gift is one of the principall articles of our faith, for the birth of Iesus Christ should little auaile vs vnlesse hee were giuen vnto vs.Christs bi [...] should l [...]t [...]l [...] auaile vs vnlesse the Father had giu [...]n him vnto v [...]. Now in the verses following, Isaiah shewes what this child, and his conditi­on shall be.

His gouernment is laid vpon his shoulders.] It is vtterlie friuolous to thinke (as many do) that the Prophet alludes to the Crosse of Christ. He bare his Crosse vpon his shoulders,Iohn 19.17.18. and thereon triumphed gloriouslie ouer y^e prince of the world. But seeing it is heere said, That the gouernment is laid vpon his shoulders, in the same sense as it is said, that the key of the house of Dauid is laid vpon the shoulders of Eliakim, as we shall see in the 22. Chapter, we haue no need to coine new inuentions with­out a foundation. Me thinks heere is rather a close opposition betweene the gouernment which the redeemer should beare vpon his shoulders, and the yoke which was mentioned before, verse 4. wherewith the tyrants oppres­sed the poore captiues. This exposition a­grees well, and is not subiect to any cauill whatsoeuer. The Prophet shewes then that the Messiah shall in nothing resemble those foolish kings who giue themselues to lasci­uiousnes, neuer taking thought for the dis­charge of their duties, for he shall be strong and mightie to vndergoe the burthen impo­sed vpon him. Thus he extolles the maiestie and excellencie of Christ, because he shall obteine honor and authoritie by his owne power, and shall not execute his office with his fingers ends only, but with his whole strength.

His name shall be.] Although the verbe be of the actiue signification, yet notwithstanding because it is taken indefinitlie, I haue been bold to render it in the neuter gender: for it is as much as if the Prophet should haue said in the plurall number, They shall call. This maner of speech is in vse amongst vs French­men, saying,On appel­lera. They shall call. For whereas the Iewes referre this vnto God, and reade it thus, Wonderfull, Counseller, The mightie God, The eternal father, and Prince of peace, shall giue him his name; wee see easily that they do this of set purpose, and with an affe­ctation of darkning the glorie of Christ: for were they not so obstinate as to desire to spoile him of his Deitie, the text would run exceeding well as our men haue turned it. Besides, what need was there to adorne God with these epithites, if the Prophet had only meant to say that he should giue the name to Messiah? For the epithites which are wont to be giuen to God are either perpetuall, or applied to the matter which shall be handled, which we see is not so in this place. Further­more, it were a peruerting of order, to put the name of God in the middest of diuers e­pithites, but it should rather be put before the verb Shall call, to wit, The mightie God shall call, &c. Moreouer, I see not how the name of Counseller, can simplie agree vnto God: for it must be referred to those which are assi­stants or counsellers to kings, or some others. If any cauiller will yet rest himselfe too obsti­nately in this wrangling of the Rabbins, he shall do nothing else but manifest his impu­dencie. Let vs follow that which is plaine and cleare.

Wonderfull.] We must note,1. Wonder­full. These titles giuen to Christ be no vaine things. that these titles be no vaine things, but fitlie applied to the present occasion: for the Prophet teacheth what a one Christ shall shew himselfe to be towards the faithfull. Now he disputes not of his incomprehensible essence, but extols his vertues, whereof we shal haue experience by faith. Which we ought so much y^e more to keepe in mind,Mē are wont to content themselues w [...]th the bare name of Christ, with­out conside­ration of his power. because men for the most part content themselues with the bare name of Christ, without consideration of his vertue and efficacie; the which indeed we ought e­uermore chieflie & principallie to weigh and consider. In the first epithite he prepares the minds of the faithfull to the consideration of a very rare thing, to wit, that they should ex­pect some more excellent and greater mat­ter from Christ, then that which we see in the course of Gods ordinarie workes. As if he should say, There are inestimable treasures, & wonderfull things hidden in Christ. And the very truth is, that his redemption farre sur­passeth the worke of the creation of heauen and earth. So then the summe is, that the grace which God hath manifested in Christ is more excellent then all other miracles.

The second epithite signifies,2. Counsel­ler. that the re­deemer shall come adorned and decked with all wisedome. But heere we must call that to mind which I haue touched before, namely, that the Prophet disputes not in this place of the hidden and secret essence of Christ, but of that vertue which he manifested to­wards vs. He calles him not Counseller then because he knowes and vnderstands all his Fathers secrets,Iohn 1.18. but rather in regard he issued out of his Fathers bosome, and therefore performed all the parts of the office of a so­ueraigne and perfect Teacher: so as it is not lawfull for vs now to be wise further then his Gospell; to the praise whereof also this ap­pertaines,1. Cor. 1.24.30. Ephes. 1.17. Col. 1.9. for therein the wisedome of God is fullie conteined, as Saint Paul also often shewes; and therein also Iesus Christ mani­fests and declares whatsoeuer is necessarie for our saluation; and that so familiarly, that he speakes no more to his disciples as vnto seruants, but as vnto friends, Iohn 15.14.15.

The mightie God. 3. The migh­tie God.] El is one of the names of God, which notwithstanding is deriued from might or power, so as sometimes it is added in stead of an epithite. But here we may per­ceiue it is a proper name, because Isaiah con­tents not himselfe therewith, but hath added the epithite Gibbor, which signifies strong. And truly if Christ were not God, it were ill done to reioyce in him; for it is written, Cursed is he that trusteth in man, Iere. 17.5. The maiestie of God then must of necessitie shine in him; that in him we may place our confidence, because we can not rest vpon any creature without high sacriledge. He is called the Mightie God then, for the same rea­son that he was heretofore called Immanuel, Chap. 7.14. For if in Christ we only find flesh, [Page 106] and the nature of man, our reioycing should be friuolous and peruerse, and the stay of our hope should be grounded amisse, and without any stedfastnesse.If Christ bee God, yea a mighty God, [...]hen wee may boldly re­pose our confidence in him. Eph. 6.12. But if so be he shew himselfe to be a God to vs; yea a mightie God, then may wee boldly and securely repose our confi­dence in him. There is also very great reason why the Prophet calles him the Mighty and Strong: for we haue to fight against the diuel, death, and sinne; enemies that are farre too mightie and strong for vs to deale withall, who would quickly master vs, if wee were not clo­thed with the inuincible strength of Christ. By this epithite then wee are taught that Christ is strong enough to vphold our salua­tion, to the end wee should desire none but him:Christ is a strong God for vs. for he is God, and wil shew himselfe strong for vs. This application is the key of this place, and of others like vnto it; to wit, that we distinguish betweene the incomprehensi­ble essence of Christ, and that power by which he manifesteth himselfe vnto vs.

4. Eternall Father. Eternall Father.] The Greeke Translator hath added, To come: and in my iudgement hath rightly expounded it; for it sets forth the Eternitie: vnlesse wee had rather say, that a perpetuall and continuall order of times and seasons should agree better, lest the hea­uenly life, which is yet hidden from vs, should needlesly bee restrained to this place. It is true that the Prophet also comprehends that; yea, and admonisheth vs that Christ shall come to make his elect immortall: but be­cause the faithfull being yet in this world, must passe from death to life, this time to come, is referred to the eternall estate of the Church. The name Father, is taken for Au­thor; because Christ maintaines his Church in all ages, and giues immortalitie as to the whole body thereof in generall, so to euerie member in particular. Whence wee learne, how fraile and brittle wee are, being out of him. For be it that wee liue very long, accor­ding to the manner of men, what shall be­come of this old age at the last? Let vs there­fore lift vp our mindes to that eternall and blessed life, which wee possesse by faith and hope, although wee see it not visibly with our bodily eyes.

5. Prince of peace. The Prince of peace.] Behold the last epi­thite; whereby the Prophet declares, that Christ shall bring full and perfect felicitie with him at his comming; or rather a quiet and blessed securitie. For the word peace signi­fies as much oftentimes amongst the He­brews, as prosperitie, in regard that among all blessings, none are found better or more desireable then peace. The summe is, that all those who will subiect themselues vnder the gouernement of Christ, shall leade a quiet & a happy life vnder his obedience. Whence it followes, that where this King raignes not, mens liues are most miserable and full of troubles. But herewithall wee must obserue, that the nature of this peace, and of this king­dome are both alike. For it hath his principall seate in the consciences of men: otherwise it must needes be that wee should be alwaies in conflicts, and exercised through continuall assaults. And therefore Isaiah doth not pro­mise an external peace only, but such a peace whereby wee may enter againe into fauour with God, from whom we were vtterly estran­ged and enemies before. Being iustified by faith, we haue peace with God, saith S. Paul, Rom. 5.1 Now after Christ hath quieted our consciences,Phil. 4.7. Col. 3.15. this very peace shall haue the chiefe place in our hearts, so as we shall carry our selues patiently vnder all afflictions: and besides, from this fountaine we shall see out­ward prosperity to streame downe vnto vs, which is nothing else but an effect of the blessing of God.

Now to the end we may apply this doctrine to our vse; as oft as wee are vexed with any diffidence, and that all meanes doe faile vs, yea when all things seemes in a confusion before vs, let vs remember that Christ is cal­led wonderfull; because hee hath incredible meanes in his hands to aide his withall,1. Won­derfull. and is able by his power to surmount farre aboue all that we can imagine. And when we shall be destitute of counsell, let vs remember that hee is that Counseller. 2. Coun­seller. And if our power and strength doe faile vs, yet let vs remember that he is the mightie God. 3. The migh­tie God. And when we shall see new feares euer and anon to terrifie vs, and that many deaths doe enuiron vs on all sides, let vs rest and relie vpon his eternitie; 3. The eter­nall Father whereof hee is not called the Father for no­thing. And let vs learne to sweeten all the mi­series of this world euen by this remedie. And if it fall out that wee bee tossed vp and downe with diuers tempests, and that Satan labours to disquiet our consciences, let vs remember that Christ is the Prince of peace, 5. Prince of peace. who can easily quiet all our troubles. And thus these epithites shall confirme vs more and more in the faith of Christ, and shall fortifie vs against Satan and hell it selfe.

HE here begins to expound and confirme that which he had said before, where he called Christ. The Prince of peace; to wit, that his gouernment must endure for euer, and that there shall be no end of his dominion, nor of his peace;Dan. 7.27. which also was repeated by Da­niel. The Angell Gabriel in like manner had re­spect hereunto when he brought the message to the Virgin; or rather hee expounded this place, because it can bee vnderstood of none but of Christ. He shall raigne, saith he, ouer the house of Iacob for euer, and of his Kingdome there shall be none end: Luke 1.33. Nowe wee see by experience, that the greatest dominions in the world, doe quickly fall to the ground through sudden mutations, no lesse then if they were built vpon yce. We may also know both by histories and examples of things which fall out euery day, how variable and [Page 107] vnstable earthly kingdomes are.Earthly kingdomes vnstable, Christs kingdome ete [...]nall. There is none but this gouernment onely then, which is immutable and eternall.

Now this spreading and perpetuitie whereof Isaiah here speakes, containes two members: for it referres it selfe as well to the time, as to the state thereof. Now albeit the state of Christs Kingdome be such, as it seemes euer & anon likely to perish: yet notwithstanding God contents not himselfe onely to defend and keepe it, but doth also enlarge the bounds thereof farre and wide; and then vpholds it, and causeth it to stand fast for euer and euer. Which we are diligently to note, to the end the continual assaults wherewith the Church is assailed, doe not shake our faith; because we are here assured, that amidst these furious threats, yea amidst the very swords of the e­nemies, the Kingdome of Christ shall stand stedfast by the inuincible power of God: so as in de­spite of the whole world, it shall flourish for euer. We must not iudge of the ste [...]fastnesse of Christs Kingdome by worldly things. Indeede we must not iudge of the sted­fastnesse thereof by the appearance of world­ly things, but by the promise; which makes vs certaine of the eternity and continuall in­creasings of this kingdome.

The eternitie of peace is added to the go­uernment, and not without cause, seeing the one cannot be separate from the other: adde also that it should be impossible for Christ to be a King, but by meanes thereof hee must hold his subiects in a happy and quiet peace vnder him, and also inrich them with all man­ner of blessings. But in regard they are sub­iect daily to infinite sorts of troubles, bearing many hard brunts, yea tremble and are pres­sed with feares and perplexities; therefore they ought to apprehend this peace of Christ; which hath the chiefe seat in the heart: to the end they may continue safe and sound, yea and may stand fast in the midst of the sha­kings of this whole world.

Whereas the letter mem, placed in the word Lemarbeh, is close, contrary to the common ma [...]er of the writing of the Hebrewes; some thinke it signifies the bondage wherein the Iewes should bee till the comming of Christ. Others thinke that by this signe, this people were excluded out of the fellowship of the kingdome, because of their disloyaltie: and for mine owne part I reiect none of these ex­positions. But yet can wee scarcely affirme that the Prophet wrote thus; notwithstan­ding because it hath been giuen vs from hand to hand, and that the Rabbines are such diligent obseruers euen of the least pricke or point, wee cannot thinke that this was done vnaduisedly.

If we grant that the Prophet wrote thus of set purpose, mee thinks it is an aduertisement very profitable to the faithful, lest they should imagine that the Kingdome of Christ was to flourish in outward pompe; also lest hereup­on they should forge any carnall triumphs through a vaine hope; but might rather bee assured onely amidst so many afflictions, that the Kingdome of Christ should grow, no man perceiuing how; because they had a promise thereof made vnto them.

Ʋpon the throne of Dauid.] Because the Lord had promised Dauid that the redeemer should be borne of his seede,2. Sam. 7.12.13. and that the kingdome of Dauid was nothing but a little shadow of a more perfect and happy estate which God had determined to establish by the hand of his Sonne, the Prophets are accustomed to call Christ the Sonne of Dauid; Ier. 23.5. & 33.15. to the end they might bring the people backe to the remem­brance of this so memorable a miracle. For howsoeuer the name of so holy and renow­ned a King was for iust cause pretious and honourable; yet notwithstanding the faith­full much more esteemed the promise tou­ching the restoring of saluation which was promised vnto Dauid; yea and the very re­membrance of this prophecie was famous a­mongst all; so as there was none, no not the simplest which did not reuerence it, being as­suredly perswaded of the truth of it. I will not heape vp together all the testimonies where­in the Prophets promise the afflicted that they shall be restored in the person of Dauid, Ier. 30.9. Ezech 34.23, 24. & 37.24. Hosea 3.5. or of his Sonne. For they sometimes say, that Dauid should be King, who yet notwithstan­ding was dead long time before. So Isaiah in this place shewes that hee propounds no­thing of his owne head, but onely refresheth their memories with the consideration of that which God had in times past promised touching the eternitie of this Kingdome. By the way then, hee touched that which Amos had handled more fully; to wit, that the throne of Christ which had been ouer­throwne for a time, should be set vp againe, Amos 9.11.

Isaiah also describes the estate of this king­dome, but it is vnder a similitude taken from earthly kingdomes. For he saith; that Christ shall be a King, who shall order and establish his kingdome by iudgement and by iustice. These in­deede are the two meanes whereby worldly gouernments doe flourish and stand stedfast; which on the contrary doe by and by fall to ruine, when they are gouerned by violence and tyranny.Iustice the fortresse of Kingdomes. Therefore in regard that iustice is an excellent defence and fortresse of king­domes and gouernments, and that the felici­tie of the whole people depends thereupon; the Prophet by this particular teacheth, that the Kingdome of Christ shall bee an exam­ple and paterne of an excellent gouerne­ment.

But this iudgement and iustice whereof hee heere speakes,Christs Kingdome spirituall. appertaines not to outward policie; because wee must hold the proporti­on which is between the kingdome of Christ and the conditions of it. Now it being spirtu­all, it is established by the power of the holy Ghost. Lastly, all this ought to be referred to the inward man; to wit, when we are regene­rate of God to be made truely righteous. The outward iustice indeede followes forthwith: but it is necessary that this renouation of the spirit and heart doe goe before.We are none of Christs vnlesse we be giuen to vp­rightnesse. We are none of Christs then vnlesse wee bee giuen to vp­rightnesse and equitie, bearing that righte­ousnesse in our hearts, which he hath engra­uen and fixed there, by his holy Spirit.

Where it is added, from hence forth, it seemes it should rather be referred to the perpetuity [Page 108] of iustice and doctrine, then to the eternitie of the Kingdome; to the end wee should not t [...]nke his lawes resemble those of Kings and Princes, which continue in comparison but three daies, or a very smal time, and are some­times renued, that a little while after they should come to nothing; but that wee might know how the vertue and power thereof en­dures for euer. For they are established as Zachariah saith (in his song) that wee might serue God in holinesse and righteousnesse before him all the daies of our life.Luke. 1 75. Rom. 6.9. For as Christs Kingdome is perpetuall, because himselfe di­eth not; so also iustice and iudgement en­dures for euer, and cannot be changed by a­ny time.

The zeale of the Lord.] By zeale, I vnderstand a burning affection and care which God will manifest in the conseruation of his Church, by remouing all difficulties and impediments which otherwise might hinder the deliue­rance of it. For euen as when wee enterprise some difficult and hard matter, our affection, vehemencie, and ardent desire surmounts all the hinderances which lie in our way to breake off or let our indeuours: so Isaiah shewes that God will be inflamed with a rare and singular desire to saue his Church, that if the faithfull in their vnderstandings cannot comprehend the promise which hee erewhile made them, yet they should not cease there­fore to be of good comfort, because the way and course which God holds, is wonderfull and incomprehensible. Lastly, hee signifies that the Lord will not come with a light and slowe arme to deliuer his Church, for hee will alwaies be inflamed with an inestimable loue which hee beares to his faithfull ones, and with the care of their saluation.

HEere followes a new prophecie. And as I thinke, this Sermon is diuided from the former, because the Prophet speakes now of the future estate of the Kingdome of Israel, which was then aduersarie to the Iewes. Now wee know that the Iewes were terrified with the forces and power of this Kingdome, and not without cause: especially when the Israe­lites made a league with the Syrians, because the Iewes were too weake to resist their pow­er. Wherefore for the comfort of the faith­full, hee shewes what the estate of the King­dome of Israel shall be. He takes Iacob and Isra­el for one and the same: but this variety hath his elegancie; when hee shewes that the wic­ked shall gaine nothing by their deuices, in seeking to winde themselues out of Gods iudgements, and to blot out the remem­brance thereof. He alludes to the speech of those, who thinke to escape by scoffes and taunts, turning whatsoeuer the Prophets doe threaten, vnto sport and matter of merri­ment: as if some wise man would striue to beate backe a tempest, by blowing against it with his mouth. It is a yeelding of the thing vnto them then by way of derision; as if hee should say, You are of opinion that God will bring euery thing to passe which hee hath threatned, vpon others: but all the menaces which he pronounceth against Iacob, shall also fall vpon Israel.

The verbe To send, is taken, To appoint, or ordaine. The particle Beth, signifies, into Iacob himselfe. For the word of God must abide and rest there; because it cannot be, that the same should vanish away without his fruit. So then he teacheth that in this place, which he will repeate heereafter in other tearmes, My word shall not returne to me in vaine: Chap. 55.11. because looke what hee hath once de­creed, is neuer published but it fructifieth. For by the word to fall, he shewes the certaine ef­fect and euent of the thing: as if he should say, I imagine not, neither doe I foreshew these things out of mine own braine; but it is God which hath spoken, who can neither change, nor be deceiued.

BY the word people, I vnderstand not the Iewes, but rather the Israelites: as also that herewithall the Prophet looseth this knot, by naming Ephraim expresly. He addes Samaria thereunto, which was the capitall ci­tie of this people, or of y^e ten Tribes; because the strong and best furnished Cities, which think thēselues out of all danger, are for the most part much more proud then others. For they thinke by agreeing with the ene­mie, to bee alwaies able to escape out of dan­ger, although all the rest of the Country vil­lages be destroyed. And therfore Isaiah threa­tens, that it also shall bee enwrapped in the very same destruction with others. Hee saith also, that all shall feele, that the propriesies which are come out of the mouth of God, shal not bee pronounced in vaine. And by the word To know, which is to bee referred to ex­perience it selfe, hee priuily taxeth their in­fidelitie; as if hee should say, Because I speake but to deafe eares, and to such as make none account of my admonitions, ex­perience shall make you wise; but yet too late.

Which say.] Heere the Prophet inueighes against the obstinacie and rebellion of this people; who hauing been chastised many times with the rods of God, and that very sharpely, were yet notwithstanding so farre off from repentance, that they hardened their hearts more and more, as if they had been made fat with blowes. Truely those who mocke thus proudly at the Lord, cannot bee brought within compasse, till they be wholly ouerwhelmed. Now such a conspiracie doth manifestly prouoke God to anger, and that of set purpose. This is the cause why the Pro­phet saith, that this proceeds from pride and presumption: whence it followes, that it is iust with God to apply to hard and knot­tie wood, hatchets harder then it.

THese were the words of the rebellious, and despisers of the calamitie which was befallen them, as though it had bin for their profit; because they take occasion thereby to decke their houses and fields the more rich­ly. We will build more stately ones (say they.) The houses of bricke are fallen, that we may dwell in excellent palaces. The trees are cut downe; but we will plane them with more fruitfull ones. The state of Europe. This vice hath not raigned in one age alone; for wee see the like obstinacie euen now in the world. With how many calamities hath Eu­rope been afflicted within these foure hun­dred yeares? with how many scourges hath it been called to repentance? and yet notwith­standing wee perceiue not that any one of them hath done it any good: but excesse con­trariwise increaseth day by day, the voluptu­ous inflame themselues, mē perseuere in their vices and wickednesse with greater boldnesse then euer before. In a word, it seemes that afflictions are euen prouocations to pride and excesse: what must we looke for then, but to be broken with harder blowes then any of the former?

BEcause the Israelites were puffed vp with the confederacie which they had with Sy­ria, and thought that all things should fall out according to their wish, Isaiah threatens a sudden change which should cut off all their hope, and should wholly ouerthrow all their plots. For the Assyrians rose vp soone after, and made warre with the Syrians. And Rezin being slaine, the estate of that king­dome was wholly ouerthrowne. He amplifies the matter when hee addes, he will gather toge­ther. For his meaning is, that the Lord will as­semble and mingle diuers enemies together, whom he will send to destroy the King of Sy­ria; as indeed the army of that great Monarch of the Assyriaus was composed of diuers na­tions.

2. King. 16.9THe Prophet shewes what this change shall be, and what shall come to passe af­ter the death of Rezin, who banded himselfe with Israel against Iudah: to wit, that whereas the Syrians were friends to the Israelites be­fore,2. King. 17.3 they should presently after the death of their King, become their enemies, and make warre vpon them, which also came to passe. And this is his meaning when he saith that Syria shall be before. For their exposition who by Syria, vnderstand them of the East; and by the Philistims them of the West, is not agree­ablee. The plainest sense is, that the enemies shall nuiron and assaile them on all sides, becau e those whom they thought to enioy as faithfull friends, should rise vp round a­bout them to ouerthrow them. Where he saith before, and behind, it answers to the com­mon maner of speech, so as we need not seeke a new or strange exposition.What it is to put confidēce in confede­racies. Let vs learne by this example what it is to put confidence in the power of men, and in confederacies with Princes, and especiallie when we wax secure, being snared with vnlawfull bands: for whē the Lord will, those who before were on our side, in an instant shall band themselues to­gether for our destruction: and the reme­dies which we shall take to be profitable, shal be hurtfull vnto vs, and shall compasse vs round before, and behind. We must also obserue, y^t God manifests not his plagues all at once, but when we rush against him obstinately, and prouoke him more and more, then he augments and redoubles also his blowes, and sends new chastisements, to the end he may tame and breake our rebellion and stubbor­nes. With all the mouth, signifies the same which wee haue in our common phrase of speech, With full mouth, as if he should say, Israel shall be exposed as an open pray vnto his enemies, so as he shall be deuoured with open mouth, as of the Syrians; so of the Phi­listims.

Yet for all this.] This is a harder sentence then all the rest, and ought to haue terrified the vnbeleeuers more then any thing what­soeuer. For although they haue suffred many punishments, yet are they not at an end: he hath still new rods readie prepared againe for them, because by going on in their rebellion they draw the wrath of God more and more downe vpon them. For men take occasion to become vtterlie obstinate and to ouerflow in all euill whilst they suffer but some light pu­nishment, thinking they shall suffer no more, and so become the more stiffenecked. They also perswade themselues they shall be deli­uered from the iudgement of God, imagining that all his rods are spent or worne, so as they giue themselues the bridle, and shake off the yoke, as if they were whollie escaped out of his hands. For this cause Isaiah threatens that the hand of the Lord is stretched forth still, that they should not suppose they were able to escape the same.

Now he rather vseth accusation, then do­ctrine, although the threatnings tend also to this end that the doctrine may be the better vnderstood. But because he had to deale with desperate people who had profited nothing at all for any blowes they had receiued, ther­fore it is that he shewes the end of their ca­lamities is not yet accomplished: so that al­though God seemed to cease striking for a time, yet notwithstanding he had not spent all his scourges, but had his hand still stret­ched out to afflict them with a new plague.

THey exp [...]und this as if the Prophet yeel­ded a reason why God ceased not to strike them blow vpon blow with new cha­stisements, to wit, because the people are so obstinate and stifnecked, that they will not come to an acknowledgment of their faults, nor to amendment. For wherefore should God giue place to the obst [...]nate, in whom he sees no repentance? so it might seeme they were stronger th [...]n he. This is the cause then why he continues to smite them more sharp­ly. And seeing Israel amended not for any correction whatsoeuer, his dest [...]uction was iust: such was their extreme obstinacie, that not so much as any one of them were moued, or turned any whit, although they had been chastised and beaten so often. This forme of chiding is terrible. For when the Lord not only admonisheth vs with words, but pricks vs forward, and constreines vs by his works, namely, by diuers chastisements, and yet we remaine obstinate, not enduring that hee should pluck vs from our wicked delights: is it not a signe of a desperate malice; and can one thinke or speake of a thing more hor­rible? 1 It is too much when men submit not themselues to his doctrine as soone as it is 2 propounded vnto them: but the sinne is yet greater when they are not moued by any re­prehensions; 3 but greatest of all is their sinne when they ha [...]den themselues against the rods of God, yea kick and wince, or by their bru­tishnes inflame the wrath of their Iudge more and more against them: neuer calling them­selues to account wherefore they are smitten, nor what it is to which the Lord thereby calles them. When the remedies then profit nothing, what should we thinke, but that the malice of such is become incureable and past all hope of amendment?

Now this reprehension appertaines not to the Israelites only, but to vs also. For the Lord hath alreadie chastised all the world in such wise by diuers plagues and calamities, that there is almost no part thereof free. And yet notwithstanding it seemes that all haue obstinately cōspired against God, in so much that albeit he do his vtmost, yet they are al­waies like themselues, neuer ceasing to goe on still in their leaudnes. The Lord then may iustly take vp this complaint against vs. And the truth is, that he speakes now to vs by his Prophet Isaiah: neither ought we to looke for another Prophet which should threaten new chastisements, seeing our case differeth in nothing from that of the Israelites, being guiltie of the same iniquities with them.

When he saith, that they haue not sought the Lord, he therein expounds the first member of the verse; for God smites, to draw such vnto him as recoile back from him. And yet it seemes notwithstanding that by this meanes he driues men farre off from his presence: but because his propertie is to draw those out of their graues whom we thinke he hath ouerwhelmed with his chastisemēts, he hum­bleth poore sinners by fearing them only, to the end they should returne vnto him. And truly the beginning of our conuersion, yea the only rule of good life is, to seeke God. If we seeke any other way, we goe vtterlie awrie. But let vs now see what it is to seeke God, or how we ought to do it. For hypocrites will al­waies alledge this for themselues, that they carefullie humble thēselues before the Lord to obteine remission of sinnes by prayer, fa­sting, teares,How the Lord will be sought. and other outward shewes of sorrow. But God will be sought farre other­wise, to wit, The Sinner being humbled be­fore him in good earnest, must willinglie re­ceiue the yoke of obedience which before he had shaken off, and whollie imploy him­selfe in his seruice, whom he before despised.

HIs meaning is, that the vengeance of God shall be vniuersall, and that it shall wrap all estates in it: for the whole people was corrupt, and the contagion thereof had so inuaded the whole countrie, that there was nothing whole nor sound amongst them. Now then when impietie hath thus gotten the swinge, men begin to flatter themselues, and euery one thinks to frame goodly excu­ses when they haue many to beare them companie; and imagine that they haue suffi­cient reasons to d [...]fend themselues withall, when they make comparison of themselues with others. This is the cause then why he denounceth this vengeance against all in ge­nerall, because they were all alike infected with a common disease. By branch he vnder­stands the mightie and strong: by rush, or r [...]ede, the weakest; that is, the people of base estate, who in a maner had no wealth at all. He shewes then, that the wrath of God is rea­die prepared, which shall spare neither weake nor strong, neither small nor great, because there was none which were pure and cleane from the common contagion of filthinesse.

But in the next verse hee expounds that which he spake allegorically of head and taile, plainely and without figure; and saith, that the antient and honourable which swayed the common affaires, and had the managing of the Commonwealth, are the heads: to whom he ioynes the false Prophet, which he compre­hends vnder the word taile. Now he explaines both the first part of the former verse, making no mention at all of branch and rush But wee may yeelde a good reason why hee omitted this. For his meaning was to presse them chiefely which sinned most, and thereby drew others to sin also by their example, be­cause they were respected in regard of their estates. Hee brands the Prophets with this name of taile, not that they were abiects and contemptible, as some thinke: but his mea­ning is to expresse the lowest part of the bo­dy. [Page 111] The magistrates and Iudges are in the head or highest ranke, because they are pro­moted to the chiefest place: he puts the false Prophets in the taile, because they abused the people by their cunning and hypocrisie: as if hee compared the one to lyons or beares, and the others to foxes. We are heere admo­nished not to sleepe in our vices, although iniquitie raigne in all estates; yea although there should not be a man left that were pure and vpright. For by how much the more wic­kednesse increaseth, so much the more will the wrath of God bee kindled both against small and great. Which wee ought to take good heede of in this deluge of all mischiefes which wee see at this day; namely, lest when the wrath of God shall once beginne to burne, that all things bee not vtterly consu­med by it.

OThers translate, They which blesse thee, or speake blessedly: as if hee should say, There is no greater pestilēce amongst people then flatteries, which nourish al licentiousnes of dissolutions. But yet I will follow that rea­ding which I haue approued of before; where wee met with the very same word: Chap. 3.12. Now his meaning is, that the gouernours and magistrates, whose office it was to leade and hold the people in good order, and in an ho­nest course of life, gaue liberty and licence to all to doe what them listed, suffering them to follow vice and wickednesse; and that in re­gard thereof, they were worthily esteemed se­ducers and corrupters: for the corruption flowed from them vpon all the people, as from the head into the members.The dutie of Magi­strates of Ministers. Magistrates and Pastors are chosen to represse the disso­lutions of people; to ordaine that which is good and right; and especially to main­taine the honour of God. If they contemne these things, they are rather to bee esteemed impostors then Pastors, because they bring in horrible confusion. And when euery one go­uernes as he lists without any order; what is to be expected but some woful euent? Where­as the people bee so chastised for their offen­ces, wee must not therefore say, that the go­uernours should looke for lesse punishment: for they made none account of the charge which was committed vnto them, and in so doing, were the cause of all those euils.

When hee addes, that those which are led, are deuoured: although by this particle his meaning is to say, that wicked Princes, and those who rule as they list, cannot but bring all things to ruine: as also because the teachers deceiue and abuse the people, in stead of shewing them the right way, because the peo­ple perish through their owne default: yet notwithstanding he therewithall shewes, that neither the one nor the other is to be excu­sed: as if the wicked gouernours should serue as a couert for their faults, as commonly men are wont to imagine. For if the blind leade the blind, as Iesus Christ saith, they shall both fall into the ditch, Matth. 15.14. It being cer­taine that there was none of them all who was not willingly misled. And therfore those onely who tooke delight to bee deceiued, were deuoured by the wicked and disloyall leaders.

HEere Isaiah shewes more plainely how horrible this vengeance of God shall be against all estates. So farre off is it that the guilty should saue themselues, that euen chil­dren, young men and widowes, shall not escape; although they haue been wont to spare such, and that in the cruellest warres. Which mer­cy, histories doe shew hath been practised e­uen by the very heathen at the sacking of Cities. But the Lord shewes heere, that he will haue neither respect to age nor sexe. Although yet another sense will not bee amisse; to wit, that though the battels depriue many wo­men of their husbands, and children of their fa­thers; yet that God will not cease for all that to chastise both widowes, children, and father­lesse. But because this sense concernes the principall point very little, I therefore stay not my selfe in it. Now to the end they should not accuse God of crueltie, hee therewithall shewes good cause why hee ought to be thus seuere towards them; because they shall bee found wicked; and therefore worthy to bee e­qually cast headlong into destruction, and that by a most iust sentence.

Hypocrites.] I minde not to differ from the common opinion touching this word, al­though Chanaph, signifies a wicked one, disloy­all, & corrupt. For it seemes he toucheth the chiefe spring and fountaine of all euils; say­ing, that there was no sparke of the true feare of God amongst them. Hee speakes not of some light dissimulation then, but of an in­ward contempt which benummes mens con­sciences, so as they cannot be moued by any admonitions at all: as if hee should say, They are wholly sunke deepe in their rebellion. But for as much as iniquitie drawes the hands, feete, and other parts of the bodie with it, af­ter it hath once gotten poss [...]ssion of the vn­derstanding: therefore the Prophet addes,Gen. 34.7. Iosh. 7.15. that they a [...]e all wicked. In the third place hee affirmes they ouerslowed so farre, as with­out blushing to boast of their sins. The word N [...]balah, which some translate folly, hath of­tentimes a larger signification among the Hebrewes: for it is taken for villanie, wicked­nesse, and frensie. The Prophet therefore as I thinke, meant to say, that they are so giuen to iniquitie, that there need none other witnes to be takē against thē, then their own togues.

Yet for all this &c.] He againe repeates this sentence, which indeed ought often to be re­peated, because it sufficeth not to be once in­structed how grieuous the iudgemēts of God are against the vngodlie, seeing we easily and quicklie forget them; and thereof it comes that we soone cast off all care and feare. And b [...]sides, a false opinion b [...]guiles and blind­folds vs, which is, that after God hath chasti­sed vs only once, we think his power is spent. Wherfore as oft as God corrects vs, it is good we hold vs to this principle, namely, that by y^e first, God threatens vs with a greater calami­tie,The fi [...]st stroke God giues vs [...] fore [...]unn [...]r of a g e [...]ter, vnl [...]ss [...] w [...] pr [...]uent the s [...]me [...]y timely re­pentance. See Leuit. 26 18.21.24.28. vnlesse we repent betimes. And seeing the Lord [...]eiterateth this admonition so oft, let vs learne thereby to set it alwaies before our eies; to wit, that the wrath of God is not yet appeased, although it seemes he hath sharp­lie corrected mens iniquities. What are we to iudge then when hee giues vs but a fillip and away? as at this day indeed we haue been afflicted; but what is it in regard of these ex­treme calamities wherewith this people were oppressed; and yet the Prophet threatneth that the Lord prepareth new rods for them? What will become of vs then? Truelie the Lord will doe his office, and will alwaies bee like himselfe. If this terror do not awaken vs, our blockishnesse is intollerable. I haue tran­slated the verbe To turne, in the time to come; to the end the sense might bee the more cleere: for although he speakes as of a thing past, yet notwithstanding he threatens a cōti­nual successiō of punishments to y^e rebellious.

THe Prophet taxeth the wicked, who make a trade of discharging themselues of their faults to lay them vpon God. For either they seeke starting holes by perswading themselues that they are innocent, or they extenuate their sinnes, if they be conuinced; as if God were too rigorous. And the truth is, that they will neuer confesse God to bee iust in correcting them, vnlesse it bee by con­straint: and albeit they dare not excuse them­selues openly, yet they fret and grumble in­wardly. The Prophet minding to represse such a stubburnnes, compares the calamities to a fire; but he addes, that the impietie of men is the wood and fewell which kindles Gods wrath: as if he should say, They all of them cry out and complaine that the wrath of God burnes fiercely, and yet they consider not in the meane while, that they kindle and en­flame the same by their sinnes, as with bel­lowes, and that these sinnes doe adde new matter daily to this fire: yea euen they them­selues burne and consume inwardly in the fire of their iniquities.

That which he saith of the briars and thornes, is as much as if hee had said; that this flame should spread it selfe throughout all the quar­ters 1 of Iudea. Now he expresseth two things together; to wit, that the chastisements of the wicked did proceede from the iudgement of God; and yet that the fault is wholly in the 2 sinners; to the end they might not mutter as if God had dealt cruelly with them. But his manner of speaking hath an elegant degrada­tion: for experience shewes, that when the fire is kindled in any low place, it increaseth by little and little, and then spreads it selfe more and more, euen till it hath attained the top. Isaiah shewes that in such wise shall the wrath of God be; because it should not in­uade the wicked at the very first, but should kindle by little and little, so as at length it should ouerspread farre and wide. In the be­ginning, 1 the Lord proceeds moderately: if he gaine nothing by touching and going, then 2 he doubles his blowes. But if he see vs altoge­ther 3 indurate, then hee sets his wrath on fire,Chap. 33.11 Chap. 5.24. Psal. 83.14. Chap. 40.24. & 41.2. & 47.14 vtterly to destroy and consume vs, euen as the fire burnes vp a thicke forrest. Lastly, as the other Prophets say; Wee shall finde our selues to be but straw and stubble, when the wrath of God is once kindled.

HAuing shewed that the cause of all euils proceeds from our selues, to whom they therefore ought to be imputed; hee teacheth by consequence, that God reuengeth him­selfe iustly. For seeing men draw miseries and calamities vpon themselues, God permits them not to escape his hands. Not that hee is inclined to crueltie, (for hee is louing and gentle) but because he is iust, and cannot in­dure the wicked. Hee expresseth the venge­ance of God by the similitude of smoke and darkenesse, then which nothing is more hea­uie and dolefull; because so fearefull a iudge­ment could not well be expressed, but vnder borrowed speeches. Although it seemes hee alludes to the smoke whereof hee had spoken before. For when a fire is growne to such greatnesse, and burnes so on euery side, the brightnesse must needees be obscured by the darknesse of the smoke.

No man shall spare his brother.] In this last particle, and in the verse following, the Prophet describes by what meanes the Lord will execute his wrath after it shall bee so inflamed. For though wee discerne no enemies which might astonish vs, God can arme one of vs against another to destroy our selues. As if he should haue said, that God will not be much to seeke in bringing his venge­ance vpon you which he hath threatned; be­cause although others should let you alone, & not molest you, ye the can ouerthrow you euē by ciuill warres. Now it is an horrible thing and monstrous to say, that none should spare his brother: and that euery one shall deuoure his flesh. For a man neuer hated his owne flesh: Ephes. 5.19. But when God hath blinded vs, what letteth that wee should not destroy one another? And although this bee odious, yet [Page 113] it comes to passe euery day. There is neither coniunction of blood,Gen. 1.27. & 9.6. nor of religion, nor of the image of God, which we all beare, that can hold vs in, although euen the very hea­then sometimes deferred to do euill, being bound with nothing else but the common band of naturall societie, because they knew that the beasts themselues agree together, taking knowledge of one another, not exer­cising crueltie to any of their owne kinde: for one Wolfe will not eate another, neither one Beare another. It is much against nature then that men, from whom the name of hu­manitie proceeds, should be so cruell, as to eate one an other; therein surpassing the rage of wilde beasts. This euill then can not fall out but by reason that God hath blinded them, and giuen them vp vnto a reprobate sense: for when as men are in peace, they thinke themselues free from all dangers, and feare nothing. But the Lord derides such se­curitie, and shewes, that he will execute his wrath vpon them, euen by their owne hands, which he wil arme and prouoke against them.

THis is a common speech, To pull and hale on all sides: and this phrase sets forth an insatiable or cruell auarice. Also this desire of snatching pricks men forwards vnto cruel­tie. Now he expresseth their insatiable desire with greater vehemencie, in that being pro­uoked by a blinde crueltie, & possessed with more then a brutish furie, their teeth also shall be set on edge with no lesse appetite to suck the blood of their brethren, then to eate the flesh that is bought in the shambles. This circumstance greatly aggrauates the sharpnes of the vengeance,A signe of some fearfull punishment ensuing, whē brethren bite and teare one another. to wit, that the children of Abraham, and the holie posteri­tie of the chosen people should ouerflow into so horrible a rage. Let vs remember then that it is a token of a fearefull punishment of God when brethren band themselues one a­gainst an other, with a furious desire or lust to teare one another in pieces.

THese two Tribes were speciallie linked together, for besides that they descen­ded of one father Abraham; there was yet a neerer coniunction, in that they tooke their originall of one Patriarke Ioseph, Gen. 41.50. Abrahams great grand-child. Now although they were so neere allied, yet notwithstanding God shewes that he will cause them to haue such conflicts together, that they shall destroy each other, euen as if they should deuoure the flesh of their owne arme; in regard whereof, they should neede no forreine enemies. He addes also, that when Manasseh and Ephraim haue wearied themselues in fight, both of them shall ioine together and set vpon Iuda to de­stroy them also.

Yet his wrath.] If any man shall ponder in his mind what calamities Isaiah hath set forth; he will, I doubt not, be astonished, and won­der very much in himselfe to see that he yet denounceth sharper punishments then the former. But the Lord deales thus with the wicked, neuer ceasing to afflict them, till he hath whollie ouerwhelmed and rooted them out, because they hauing been often summo­ned to repentance haue refused, and still re­fuse to be reconciled vnto him. We are not therefore to maruell if plagues after plagues be heaped vpon them, as is also declared by Moses, namely, that he wil yet send seuen times more punishments vpon those which would not come to repētance,Leuit. 26.18 21. lest they should ima­gin that after they had been chastised once or twise, all their punishments were then at an end. Now when he saith, that the hand of God is stretched forth still, he meanes, that new rods are still in making, which he hath in a readinesse to smite them withall: for the Lords anger is not like to that of women; but his corrections and wrath go both together.

ISaiah now presseth y^e people somewhat nee­rer to the quick, as he hath done in the first and second Chapters, to the end they might perceiue y^t they were iustlie afflicted. For men will neuer confesse they haue deserued the paines which they indure, vnlesse they be constreined thereunto, and manifestlie conuinced. Now although they were suffici­entlie conuinced euen by the former testi­monies, yet was it needfull to specifie those things againe, by which their hypocrisie might be discouered. For men are so impu­dent, that they thinke themselues safe if they can frame some excuse, and in the meane while blaspheme God wittinglie. He handled them not too sharplie, neither did he exceed measure in accusing them, no, though in de­spight of them he stopped their mouthes, see­ing they were come to such an impudencie.

Auen and Amal are oftentimes conioined together in the scriptures.Psal. 7.14. Auen signifies va­nitie, and iniquitie; but the latter significa­tion agrees best to this place. Amal is as much to say as vexation; and oftentimes that which is the very cause of it, to wit, the wrong or oppression which the rich and mightie op­presse the poore and weake withall, abusing them by their power and authoritie.Chap. 1.10.22.33. For euen as he hath heretofore shewed that the wel­spring of an euill life proceeds from the go­uerners themselues, so he now placeth their ill example in the first ranke, to the end they might receiue due punishment for the wic­kednesses wherof themselues were the cause. Which we ought diligentlie to obserue, be­cause such as are promoted vnto the highest roomes, thinke they are then freed from the common condition of men, so as they ought to yeeld none account of their doings vnto God. Therefore hee shewes that they shall haue this priuiledge before others, euen to be first c [...]astised. Whereas some establish here two orders; and distinguish betweene makers of d [...]crees, and those that wr [...]te them: I approue not of it. For in generall, without any distin­ction at all, he taxeth such Princes and magi­strates as oppressed the people in such wise, by their vniust and tyrannicall derees, that their gouernement tended wholly to plaine the euery. He therefore comprehends all sorts of gouernours and superiours.

TO keepe backe.] Others translate, To cause them to turne from: but the true sense is, To keepe backe the poore from defending their quar­rell: or, To make them lose their suite. This is the iniquitie and oppression which hee men­tioned in the former verse; to wit, that they plucked from the poore that right which be­longed vnto them. They were defrauded that the rich might be gratified; and being vtterly spoiled of their liuings, they carried nothing away with them from the seate of iustice, but taunts and reproches. Now hee names the poore chiefly,The weakest goes alway to the wall. because they are lightly desti­tute both of mony and other helpes. Where­as the Iudges and Magistrates then ought to haue aided them before the rest, they on the contrary tooke the greater liberty to op­presse and tread them vnder foote with greater ignominie. For those who haue most riches, friends, credit, and fauour, are not so liable to oppression; because they haue wea­pons in their fists wherewith they may both defend and reuenge themselues.The Lord hath taken the protectiō of the poore into his own hands. Exod. 22.23. Deut. 15.9. & 24.15. Psal. 68.6. But the Lord saith, hee hath a singular respect vnto the poore, which yet notwithstanding are for the most part despised: yea hee so regards them, that hee will not suffer the wrongs and iniu­ries which haue been done vnto them to re­maine vnpunished. For he hath not taken vp, on him the title of the protecter and defen­der of the poore for nothing. In him it is then that the poore and weake ought to seek con­solation; and therefore to endure their trou­bles and miseries patiently, because God hath care ouer them, and will not suffer the harme that is done them to goe vnreuenged.

The rich and mightie are heere also admo­nished, that they therefore laugh not in their sleeue, although God deferre their punish­ment: for bee it that the poore be left desti­tute of their right through iniustice; yet the Lord will iudge their cause, and take the maintenance of their right into his hands, who were thought to bee destitute of all helpe.

THe Prophet doth heere sharpely threa­ten the Princes that slept securely in their sinne. For it is the common custome of such, who are drunken with their greatnesse, proudly to despise al danger. He shewes then, that although God seeme for a while to de­ferre and winke at their doings; yet notwith­standing the time of his iudgement is pre­scribed, and shall speedily knocke at their doores ere they be aware. And because they were growne secure by reason of the victorie ouer their enemies; as also because they were backed by the league which they had made with a most puissant nation; therefore the Prophet expresly telles them, that their destru­ction shall come from farre.

The word visitation is taken here for iudge­ment; because God also visits vs two waies:In what sense this word visi­tation is ta­ken gene­rally. in mercy and iudgement. For he reueales and manifests himselfe and his power vnto vs in them both. First, when in taking pitie vpon vs, he deliuers vs out of the dangers wherein 1 we are plunged. And secondly, when he roots 2 out the wicked, and contemners of his word. The two significations tend to one end; be­cause God manifests not himselfe vnto vs, but by his workes: and we thinke hee hath forsa­ken vs, vnlesse hee giues vs some signe of his presence. The Scripture applies this word vi­sitation then to our capacitie, because when wee are pressed with afflictions, and the wic­ked in the meane while let loose the bridle to all dissolutions, it seemes to vs that God is farre off from vs, and that he takes no care of our matters.

Visitation therefore in this place must bee taken for iudgement;And how it is taken in this place. by which God will take the wicked by the necke, so as they shall not escape him: also that he will oppose himselfe against their boldnesse and rebellion.

Now if there be such horrible iudgements of God heere in this world, how fearefull and terrible will he be when he shall come at the last to iudge all men? For all the examples of chastisements, which now astonish and amaze vs, are but small beginnings of that last vengeance, wherein hee will thunder vpon [Page 115] the reprobate: and hee also reserues and de­ferres many things which hee seemes to passe ouer in silence, euen of set purpose vntil that day. And if the wicked be not able to beare the blowes wherewith he smiteth them here below; how much lesse well they be able to sustaine his fearefull and incomprehensible Maiestie, when they must come before his tri­bunall seate of glory, at whose presence euen the very Angels are astonied?

When he saith, from farre; note that wee ought not to waxe senselesse whē prosperitie abounds: for all such as extenuate the power of God by a false securitie, which rockes them asleepe in their vices, shall feele, that in an in­stant he can, and also when he will, shake both heauen and earth, euen from the one end thereof to the other.

To whom will ye flee?] He shewes how they shall rest vpon their forces in vaine, because they shall auaile them nothing at all to resist the hand of God. He also shewes, that as they haue been cruell towards others, so it should be a most iust recompence, that in their need they should finde succor neither from God nor man: for there shall be iudgement with­out mercie vnto those that shew no mercie, Iam. 2.13. This shall happen especiallie to the Iudges, who ought to haue been a refuge for the whole people, because it is their office to defend and maintaine the poore and af­flicted: but if in stead therof they despise, be­tray, or spoile thē; is it not good reason they should feele how much their crueltie displea­seth God, & that euē in their own destructiō?

As touching that which followes, Where will ye leaue your glorie? The expositors take it as if Isaiah should say, that they shall be de­priued of their dignitie. And they thinke the Prophet in derision asks what shall become of this their high preheminence, wherewith the great ones haue no lesse proudly then foolishlie aduanced themselues, when God suffered them to take their pleasure? But be­cause this would be too much constrained, I rather thinke that Isaiah inquires where they will finde hiding places to secure their glory. And in this sense I take the word, To leaue, namely, To put in safetie: and the two par­ticles answers thereunto, To whom will you flee for succor? Where will you finde refuge that you may hide your excellencie? Vnlesse any had rather retaine the exposition which I haue put in the margin, because the verbe Azab signifies, To assure, as well as To leaue. To conclude, if God confound and ouer­throw Princes in this wise, that are so high exalted, what shall become of those that are of base condition? There is none then that hath any cause to flatter himselfe: for wee must needs become all as stubble,Psal. 83.14.15. when the wrath of God shall be kindled against vs.

BEcause the signification of the Hebrew particle is ambiguous, the expositors bring many interpretations. Some take it exclusiuely, as in many other texts of the scripture, euen as if he should say, They shall only fall among the prisoners and slaine, be­cause they shall be led captiue, or put to death. Others translate, Without me: and if this reading agree, the Prophet shewes what the cause of their destruction is, to wit, they are reuolted from God: and this is the cause indeed of all euils, namely, to leaue the foun­taine of life, of saluation, and so consequent­ly, of all good things. And thus he toucheth the sottishnes of the wicked to the quick, who thought themselues iolly fellowes when they had forsaken the Lord; euen as if there could not haue befalne them a more desire­able and pleasant thing, then to be separate farre enough from him: and thus it should be a kind of bitter reproch in regard their cala­mitie should proceed from no other cause then from the absence of God, whereof they fondlie reioyced. Others thinke this should be a broken or an abrupt maner of speech, to wit, that they should haue no refuge but in hiding themselues vnder them that were fallen and slaine. And also it may be a forme of an oth. Now this sense will agree well, that God should sweare with indignation that he would not pardon one of them, but would deliuer some ouer to their enemies, who should cut their throtes; and would cause o­thers 1 to be led into captiuitie. This sentence then sheweth what destruction shall befall all 2 those who being admonished by the word of God, repent not. We also gather from the text following, that the Prophet threatens them with a fearefull destruction; for he re­peates that which he hath said alreadie, to wit, that the wrath of God is not yet appeased, and that he will finde out greater chastisements then the former, to auenge himselfe vpon them. This teacheth vs, that there is nothing better then to be touched with true repen­tance, and in good earnest to acknowledge our faults betimes, to the end the Lord may shew vs mercie.

THat which now followes hath such refe­rence to the denunciation of punish­ment, that yet there is also mingled there­withall some consolation to sweeten the troubles of the faithfull: yea, the speciall drift of the speech is to shew, that all the euil which the Assyrians shall do them is but a scourge sent of God for a time only: and yet after the wicked shall haue triumphed with ioy aboue measure, it must needs come to passe that they shall be tamed in the end. The Hebrew word Hoi, sometimes signifies a bitter exclamation. Sometimes it is taken as an aduerb of calling; and sometimes also it signifies a woe, as indeed the old translator hath turned it: yet it may not be otherwise expounded heere, but as if the Lord called the Assyrians; or speakes as a man sighing in [Page 116] himselfe, that he is constrained to chastise his people by them.

And yet whilest I consider better of euerie circumstance, I rather condiscend to this opi­nion; namely, that the Lord calles the Assy­rians heere, as if hee armed them by his edict to make warre. He told the Iewes before that they should come: but hypocrits are so sense­lesse, that they are neuer touched with any feare of God, but when they see his plagues; or rather indeed till they feele them. This is the cause therefore why he now saith, Come: as if the Iudge should call for the executio­ner, and command him to binde the malefa­ctor; or rather to cut off his head. Thus the Lord calles the Assyrians, to the end he might execute his vengeance by their hands.

Also the staffe.] This may bee referred to the Assyrians, and we may resolue it as if it should be a repetition of the same speech, the words onely being a little changed. And yet I so di­stinguish them; that the Assyrians are cal­led the staffe of Gods wrath; moreouer, that the swords and weapons wherewith they were furnished, are nothing else but the wrath of God himselfe: as if the Prophet should say, God serues himselfe (as it pleaseth him) of the Assyrians, euen as of swords to ex­ecute his vengeance withall. Lastly, that they are no otherwise to be feared, but so far fotth as God shal display his wrath by their meanes towards the Iewes, although they be furni­shed with munition. In a word, he shewes that all the force of the enemies shall proceede from the wrath of God, who by a secret instinct shall driue them forward to ouerthrowe this people: for otherwise they could not haue moued so much as one of their fingers. God also pronounceth, that the staffe which the Assyrian beareth, is his indignation; to the end the Iewes might know that the assaults and indeauours of the enemies were gouerned by his prouidence. For I approue not that which others trāslate, In the place, or, In their region: both are too much constrained. To be short, the Lord calles the Assyrians as exe­cutioners of his vengeance, to the end hee may punish the sinnes of his people by their hand; and protests, that whatsoeuer they hold in their hands, is his indignation.

1 Now this doctrine hath two vses. First, to terrifie the wicked, and that they might know how God threatens not to roote them out in vaine: as also he shewes how hee will punish them. Which serues much for the awaking of the vnfaithfull, who mocked at all these Ser­mons 2 and threatnings of the Prophet. Moreo­uer, this doctrine was not a little profitable, when the people beganne to be afflicted by the Assyrians. For then they easily perceiued that that which the Prophets had foretold, was not spoken in vaine, neither came it to passe at aduenture. Obiect. But some wil here ask, why he now cals him the staffe of his indignation, see­ing he said before, that the Assyrian was the rod of his wrath? For one would thinke hee should speake thus, The Assyrian is my wrath, and the staffe which he beares is mine indig­nation. Ans. But we are not curiously to stand vp­on the word, seeing wee vnderstand the Pro­phets meaning. Now he calles men the staffe of Gods wrath, because he serues himselfe of them as of a staffe: he saith, that the weapons of men are the wrath of God, because they are not handled at the pleasure of those which beare them, but are testimonies of Gods wrath.

The Prophet then hath spoken aptly, to the end we should not thinke the wicked are carried away with the raines in their necke, whither their appetite shall leade them: but are stated and held short, so as they can doe nothing at all without the will of God. From hence we may gather, that God works by the hands euen of the wicked. But wee must bee wise according to sobrietie, and speake mo­destly herein: for we ought wisely and iudici­ally to distinguish betweene the worke of God, and the actions of men.How God is said to worke by men. God then works and serues his turne of men three waies. First, in respect that all of vs haue our being and doe moue by him: whence it followes, that all 1 our actions proceed from his power. Second­ly, he driues forward, and bowes the wicked 2 by a particular meane, whither it plea­seth him: and although they thinke no­thing at all thereon, yet doth hee serue him­selfe of them, to the end they may kill and destroy one another; or to the end hee may chastise his people by their hand: and of this kinde doth the Prophet speake in this place. Thirdly, when hee gouernes his elect by the 3 spirit of sanctification, which is peculiar to his chosen onely. Wherefore, bee it that ty­rants, spoilers, or others molest vs, bee it that strangers lift themselues vp against vs; yet in the midst of all these confused garboiles, full of all vexations, wee must lift vp our eyes to the hand of God, neuer imagining that any thing falles out by chance.

HE goes on still with the former sentence, wherein he called Ashur the rod of Gods wrath. For euen as a father takes not the rod in hand for nothing, but determines to cor­rect his childe: so the Prophet shewes that the rod of the Lord shall not walke at ran­don; but is ordained and appointed to cha­stise this wicked and vnthankfull people. He calles them a dissembling or froward nation; because there was no vprightnesse nor sin­ceritie in them: so then, dissimulation is op­posed to integritie, which is the beginning of all vertues: as contrariwise, hypocrisie is the mother of all vices. Moreouer, hee accu­seth not the Israelites lightly heere, but re­proacheth them with a thing more execrable then any other. And therefore he presently after calles them the people of his indignation. As elsewhere hee saith, that the Idumeans are the people of his curse, Chap. 34.5. But albeit [Page 117] hee declares that hee is angrie against the Iewes, yet the maner of the Hebrew phrase hath a farre greater weight; for it imports as much as if the Prophet should say, that this people is destinate to perdition, because there is nothing else in them but matter of wrath. It is certaine that God is neuer angrie, vnlesse he be prouoked thereunto by our wickednes; but when impietie is come to the highest degree, then his vnappeasable wrath and indignacion burneth. Thus he takes away all hope of reconciliation from the hypo­crites and contemners, who ceased not to heape sinne vpon sinne.

Afterwards it is said, he gaue the reines to the rage of the enemies, that they should de­uoure and ouerflow into all kinds of pilling and extortions. And yet we must not take this as if because the Assyrians had commande­ment from God, they might therefore excuse themselues: for God commands after two 1 sorts, to wit, by his secret counsell, whereof 2 men haue no knowledge: secondly, he com­mands by his law, which we ought chiefly to haue regard vnto; that so we may answere a companie of fantasticall spirits, who dispute prophanely of the counsell of God, whē they will excuse their owne and others impietie. Wee must then wisely distinguish betweene these two sorts of commandements:We must di­stinguish be­tweene Gods secret, and reuealed will. for see­ing the Lord declares his will in his law, I ought not to mount vp to his secret coun­sell which he hath hidden from me, but ought rather to bring my selfe simplie vnder his o­bedience. Obiect. If any shall alledge that he obeyes God when he plungeth himselfe into dissolu­tions, Ans. he is a lyar, and accuseth God in vaine to be the author of his wickednesses, whereof his owne heart knowes himselfe to be guil­tie, for in this respect there needs none o­ther witnesse, but euery mans owne consci­ence. I grant that God serues his turne of the wicked, but y^e wicked haue no purpose there­in to serue God. Therefore when he works by the wicked and reprobate,The wicked do Gods wil, yet it is not with a minde to serue him, but their owne lusts. it is a thing ac­cidentall in regard of men: for they haue no intent of seruing his will, neither haue they any will thereunto. If therefore they take this pretext, they may be easily conuinced as vt­ter rebels against God, seeing they only do that which pleaseth themselues: for they haue the expresse will of God in his law, so as they seeke it in vaine any where else. In regard of them then, they do not, the worke of God, but the diuels, because they serue their owne lusts. It is certaine that the Assyrians did not so much as looke for any reward for their paines at Gods hands, but were caried away with their lusts, ambition, and auarice: in the meane while the Lord ordered their ende­uors and counsels to another end, which was to them vtterlie vnknowne. Now the summe of this place is, that a rare and extraordinarie testimonie of Gods vengeance should be ma­nifested, when the Assyrians should ouerflow with a furious licentiousnes, because they should be sent of God not to deale mildlie or moderatelie with his people, but to pill and sack them as in open warre. He addeth also To be trod vnder feete, which is the vttermost of all rage, for what can men do more then with shame and contempt to stamp them vnder feete whom they haue vanquished?

BEcause the wicked doe trouble the con­sciences of the weake by casting out the fome of their rage, as if God had not the po­wer to hold their fiercenesse and furie short; the Prophet preuents this betimes, and ex­horts the faithfull to know, that they are iustlie afflicted by a secret iudgement of God, although the wicked ouerflow into all disso­lution. So then he shewes that which we tou­ched erewhile, namely, that the Assyrians shall minde nothing lesse then to serue God, and to be executioners of his vengeance: but we shall see by and by to what end they did it. For some might obiect thus: Obiect. Thou art the Ambassador of God, why doest thou me­nace vs with the Assyrians? As if belike this furious beast would yeeld obedience to the commandement of God. Ans. To this he answe­reth, that God is such a wonderfull worke­man, that he knoweth how to draw those to do him seruice who thinke nothing at all thereon, or which otherwise would not obey him. Although (saith he) that their endeuors and counsels tend whollie to another end, yet nothing shall hinder God, that euen by them he should not execute and fulfill that which he hath ordeined. For many might replie: What a preposterous course is this? Will God subiect his chosen people to profane nations? There is no e­quitie at all in it, that our estate (be we sin­ners as we are, in the highest degree) should be made worse then y^e condition of theeues, who by their wickednes and impietie had de­serued a most seuere punishment. The Pro­phet declareth then that the Assyrians should haue their turne also, and should be iustlie punished in their time: and yet ought no man to thinke it strange if they afflict, pill, de­uoure, & massacre others, seeing they should not want their recompence.

Besides, the Prophet comforts the faith­full, and asswageth their trouble and perple­xitie; shewing that God holds the pride of these wicked ones short, lest they should ex­ercise whatsoeuer pleased them. He teacheth then, that howsoeuer the wicked furiouslie rage, that God notwithstanding moderates his owne iudgements from heauen, so as he takes a speciall charge of the saluation of his Church. And therefore although that Ashur be inflamed as as cruell beast after his pray, yet he commands the faithfull to lift vp their eies vnto God, whose counsell is farre remote from this blind furie of the enemie.

THe Prophet shewes the cause why the As­syrian will not thinke himselfe to bee the [Page 118] rod of God; namely, because hee was so blin­ded with pride, that he acknowledged not a­ny power aboue his owne. Neither can it o­therwise be, that those should in any sort sub­mit themselues vnder the prouidence of God, who resting vpon their greatnesse, at­tribute this and that vnto their owne forces. For then are wee said to giue the chiefe do­minion vnto God, when we beleeue that it is vnpossible to moue the least finger without his will. Contrariwise whosoeuer thinks him­selfe to haue any power of his owne, hee vsurpes Gods power vnto himselfe, with a pride full of sacrilege: as in this place the Prophet describes the insolencie of a profane King in liuely colours, who proudly vaunted as one hauing all things. This especially hap­pens to great Princes; for they are so blinded with abundance of riches, munition, and power, that they hardly can bee brought to thinke themselues men. Of which wee haue too much experience: for what Prince shall we see at this day, who thinks or remembers that he is a man, and subiect to the miseries of this present life? They are so carried away with giddinesse of spirit, that they thinke to [...]ttaine to the top of whatsoeuer they haue determined by and by, and that in despite of all impediments whatsoeuer.

HEere hee names certaine Cities, although others affirme that they are regions. Not­withstanding it is more probable that they were Cities, or some strong places. Shall it not happen (saith he) alike to the places which I haue not yet subdued, is to these which haue resisted me? He compares Calno, Arpad, and Samaria (which he vanquished afterward) to Carchemish, Ha­math, and Damascus, which hee had vanquished before, and saith, that these should not bee stronger then they. Thus haue the wicked been wont to boast and glory in their deeds past; so as they thinke to breake thorow all impediments, as if nothing were able to hin­der their counsels and enterprises: and which is yet worse,We must be­ware how we waxe proud of our good successes. they thinke to come to the end of all things in despite of God himselfe, and without his knowledge. When we reade this historie, let vs learne not to be proud if wee haue been strong at some time, or if al things haue fallen out according to our wish.For he that hath ex [...]lted vs, can soone deiect vs. For he who hath exalted vs, can quickely also abase and cast vs downe. And if hee reprocheth the Assyrian for his ouer weening, how much more ought they to be reproued, who attribute the praise of holinesse and righte­ousnesse vnto themselues, as if they could re­generate themselues by their owne proper vertue? For wee need not doubt but such do rob God of his honor, and take that to them­selues which is proper vnto him.

HEere pride ouerflowes his bankes yet further: for the Assyrian not onely exalts himselfe against men, but euen against God also: yea, against the gods which he worshipped. He boasteth that the gods vnder whose pro­tection other nations were; could not let him that he should not subdue them, and that the God of Ierusalem and Samaria should resist him no more then the former. For infidels are so full of pride, that attributing the victo­ries which they get, to their own forces, they make no bones to exalt themselues against God and all diuine power.Idolaters re­uerence their owne idols but in shew onely. They make faire shewes indeed, as if they stood in some awe of their gods; that is to say, of the idols which themselues haue forged; to whom they bow and offer sacrifice; wherby they seeme to con­fesse, that they hold all their victories of these treen gods: but by and by they offer incense and sacrifice to their owne nets, (as Habacuck saith, speaking of Nebuchadnezzar) Abac. 1.16. when they brag and glory themselues in their goodly acts, counsels, prudence and industrie. For then they discouer their hypocrisie, then they lay open their secret thoughts, which were hidden before vnder these close fai­nings: which wee may easily discerne, when they suddenly take that to themselues, which before they seemed to attribute to their god. Wee neede not wonder then if Senacherib exalted himselfe aboue all that is called God; for such is the fruite of impi­etie.

Now there is heere a double blasphemie. First, in that hee aduanceth himselfe aboue 1 God, thinking himselfe stronger then he. Besides, in that hee matcheth the true God with the 2 false. Hee shewed his impietie more then e­nough, when he exalted himself aboue idols: for although idols be nothing;Idolaters shew them­selues con­temners of all diuine power, in contem­ning the gods which themselues haue forged. yet in regard that the worshippers of them attribute a cer­taine vertue and diuinitie vnto them; if they lift vp themselues against such forged gods, they shew themselues contemners of all di­uine power. Their own conscience then wit­nesseth against them, that they bid open de­fiance to God; neither is there any ignorance which can excuse them, because they per­swade, themselues that God is inclosed in their images. For be it that this tyrant deri­ded Apollo, or Iupiter; it is certaine that he de­spised them not simply as idols; but as hauing some diuinitie in them. The other blasphe­mie of this tyrant was, that hee placed the li­uing God in the ranke of the counterfet gods of the heathen; and was so bold and presumptuous to exalt himselfe against him, as well as a­gainst other gods, and to despise the confi­dence of Israel, as if the vertue and power of God ought not to be esteemed greater then that of the idols.

HItherto the Prophet hath shewed vs what the pride of the Assyrian should be, after he had ouercome Israel: but now he declares what should befall the Assyrian himselfe, and what the counsell of the Lord shall be against him. The vnbeleeuers doe all things as if God were not in heauen, or were not able to breake all their enterprises. For what meane these hauty and proud wordes else; My hand hath found the kingdomes of the idols; but that he thought to exalt himselfe aboue all gods? But God opposeth himselfe here against his inde­uours; so that hauing once serued his turne of him, hee will also punish him. This sentence containes two members: first, Isaiah shewes that God will frame a punishment for this wicked and infidell King. Secondly, he shewes that the time thereof is not yet come; to the end the faithfull might wait for it with pati­ence.

Now hee testifies, that the fit time to bring this to passe is, after God shall haue chastised the sinnes of his Church: as if the Father of a familie would first quiet the sturres which are bred in his owne house. This is the drift of 1 this counsell; to wit, that the faithfull should not waxe out of heart, though they saw this cursed tyrant to triumph in this sort, neither yet to despaire of their deliuerāce, as if there were no meanes at all to bridle his furie. In a word, God promiseth, that after he shall haue permitted the Assyrian to exalt himselfe be­yond measure, yet that he will execute iustice 2 in the end. Secondly, that it is his office to a­bate the pride of flesh, which is ioyned with such an execrable sacrilege. And therefore the particle Sur, hath great weight; as if hee should say, that the haughtinesse whereinto the Assyrian is exalted, shall bee no let why the Lord should not pull it downe well e­nough.

He takes the fruit by way of similitude, be­cause the wicked thinke themselues blessed when they are swollen with pride and out­rage, euen as if they gathered some fruit. He placeth the heart first, which is the seate of pride, which being stuffed with arrogancie, vomits nothing but iniuries and crueltie. Af­terwards hee addes the eyes, wherein the in­ward affection of the heart manifests it selfe, which by the eye-lids lifted vp, are messen­gers of the vice which is secret. Although then that the Assyrian lifts vp his crests, yet God declares, that hee hath meanes in his hand suddenly to conuert the glorie of this King into dishonour and shame. Where­fore hee heere comprehends the contempt, disdaine, pride, and other arrogant behaui­ours and signes of vaine glory; all which are to be seene in the proud. Now he brings in God speaking: for that which God pronoun­ceth with his mouth, hath greater vehemen­cie then if hee should haue spoken by the voyce of the Prophet. From hence we are to draw a generall doctrine; namely, that God cannot indure the insolencie of the proud, but hee must needes downe with it;1. Pet. 5.5. because hee is at perpetuall warre against them: Iam. 4.6.

Let vs also note that this sentence comes in by way of restraint, to the end the Prophet might preuent the ouer great hastinesse of men, saying, that this shall come to passe after that the Lord shall haue accomplished his worke. For as soone as we see a man proud, wee mer­uaile how the Lord can suffer him. But Isaiah shewes heere that God indeede suffereth this tyrant, although hee proudly and fiercely ex­alts himselfe, because hee is minded to serue his turne of him: and that the time is not yet seasonable wherein the Lord should shatter the wicked too pieces; but that they must wait with patience. For after he hath afflicted the king [...]ome of Iudah, as bringing his owne houshold first into order, he will not then be slowe nor slothfull to punish the enemie stranger: as fathers who are wont either to cast away, or breake the rods wherewith they haue beaten their children.

Hee takes the mountaine of Zion, for the Church, by a figure called Synecdoche; to the end that by the Temple and royall Citie, hee might decipher out the whole body, as by the head or principall part.

He expresly saith, all the worke, We oft times hinder the Lords wor­king by our inconside­rate hastines. because wee willingly hold backe the Lord from his worke by our inconsiderate hastinesse: yea many times when he hath but euen new begunne. For we are wont to make such wishes against the reprobate, as it is hard to restraine our impatience; vnlesse God apply himselfe to our affections in punishing them by and by. To abate such heate, the Prophet commands that wee should let God alone, and leaue the fit time free vnto himselfe when to exercise his fatherly chastisements.

All the worke then,This word All, hath g [...]eat em­phasis heere. is taken for a iust mea­sure. Behold here a very profitable doctrine, and of great consolation. We see the wicked are wonderfull proud, and how they lift vp themselues audaciously against God, as if they were stronger then he: also how they pursue his doctrine with iniuries and slanders; so as we can hardly expresse the fiercenes of their arrogancie with words.Note. If the Lord should a­gree to our will, hee should runne by and by and thunder from heauen against them, and vtterly roote them out.God begins first with his owne. But his purpose is be­fore hee doth this, to correct his Church by them. For he speakes not heere of Egyptians, or Assyrians; but of the Iewes, of Zion, of the Temple, his dwelling place, which it pleased him to dedicate and consecrate to his ho­nour.

So at this day there are diuers diseases in the Church which the Lord will purge and heale. True it is that he hath alreadie begun: but wee deceiue our selues if wee thinke his worke to be now perfect. Hee will not cease then, till he hath so tamed vs, that being tou­ched [Page 120] with a true feare of his name,Note. we submit our selues vnto him with such modestie and teachablenes as is fit. Wherefore wee must not maruell if he lets loose the bridle to Ty­rants, and suffreth them still to exercise their crueltie against his Church: for the consola­tion is readie, to wit, hauing vsed them as his vassals to correct his people, he will visit their pride and arrogancie. And it is no wonder if God in smiting his chosen first, do therein declare that he hath a speciall care of their saluation. Iudgement then must begin at the house of God first:2. Pet. 4.17. and afterwards he proceeds on in iudgement against strangers, who shall be yet more grieuouslie punished.

THe Prophet doth againe repeat the open blasphemies which the Assyrian would disgorge; for he attributes all the victories which he obteined to his wisdome and power. By the strength of his hand, he meanes his ar­med souldiers gathered out of diuers nati­ons; but withall he brags also, to haue beene a valiant king: and this is the custome of these vaine braggers, to attribute all that to them­selues which is done in their name; although they in the meane while giue themselues to feasting and ease vnder the shadow. After­wards he boasts of his wisdome and warinesse, as we commonly say,I'ay esté bien entendu & expert. I haue been very discreet and expert. And no doubt but he adornes his fraudes and deceits with the title of honestie, wherewith yet hee had circumuented his neighbours. For behold the craft and cun­ning of Kings and Princes, euen to trouble 1 and vex the Countrie by indirect meanes, to 2 seeke pretence of lawes, to sow discords, and 3 lastlie, to mingle heauen and earth together (as they speake) by their practises.

When he saith, I haue remoued the borders of the people, it is as much to say, I haue stretched out the bounds of my gouernment, and haue added other countries to mine owne, so as there is no bound nor distinction. As if we should say, that the French King hath taken away the limits of Brittanie, Burgonie, Aqui­taine, Prouence, and other regions, in ioy­ning them to his kingdome. He addes also, that no treasures lay so secret and hidden which he discouered not, & got to himselfe: as if he should say, By my wisdome I haue drawne all nations round about into my nets; I haue emptied their treasures; and griped all that was hid into mine hands.

HE further addes, that it was no hard mat­ter with him to ouercome Kings, and lay their riches on an heape: and he makes this y^e more plaine by a similitude;Simile. as if he should say, If a man should seeke a nest and finde the birds gone, he may take the egges away with­out any difficultie. For if the birds sit vpon their egges (as they haue a naturall affection to keepe their nests) either they wil flie vpon him that would take them away, and peck at him with their billes, or else they would inde­uour to driue him away by hissings and shrill cryings. But this Tyrant boasts that there was no bodie durst so much as open his mouth against him, and that by meanes thereof he conquered all kingdomes without any great adoe; and therefore he attributes all these things to his wisdome, acknowledging no prouidence of God at all. Now the Prophet hath set forth these brags of set purpose, and that euen by the mouth of the Tyrant him­selfe, to the end he might shew that these boastings of his were so many bellowes (as it were) to kindle the wrath of God. For if such a proud caytiue were not to be borne with among men, how much lesse can the Lord suffer or endure such an one?

HEre the Lord doth more apparantlie de­ride the follie of this outragious Assyri­an, by which hee promiseth vnto himselfe mountaines and wonders. For saith the Lord, it is all one, as if the axe or hammer should despise the hand that holds it, and should brag of their nimblenes: whereas it appeares well enough that these are but dead instru­ments, without any proper mouing. But be­fore wee further expound the sentence at large, I will touch something brieflie as con­cerning the Prophets words. The second member of the verse is somewhat obscure. True it is that the sentence is plaine, but there is some ambiguitie in the maner of speech, which also causeth great diuersitie a­mong the expositors. All things being well weyed then, me thinks the sense which I haue giuen sorts best with the text. What? Were it not a monstrous spectacle, if y^e staffe should exalt it selfe against him that takes it vp, as if it vvere no vvood? For the particle [...]th often signifies as much as Against; and the Copu­latiue Vau is also often superfluous. And thus we shall haue a cleare exposition, and such a one as agrees with the Prophets meaning. Heretofore he reproched the king of Ashur because he attributed the victories which he obteined to his counsels and forces: but now he saith, that herein this Tyrant exalted him­selfe against God, neither more nor lesse then [Page 121] if the axe despising the hand that ruled it, should appropriate the praise due to the workeman vnto it selfe; or that a staffe should rise vp against him that handleth it, as if it were some other thing then wood; which yet is dead and without strength. Whence wee may know that men exalt themselues against God, when they attribute vnto themselues more then is meete, and that they war not so much with men like themselues, as with the Lord himselfe. Let vs then reiect these proud speeches so full of blasphemies, as; I haue done this by my power; I haue directed this by my wisedome; I haue brought such a thing to passe by my industrie. For the Lord is a iea­lovs God, Exod. 20.5. and cannot abide to giue his glory to another: Isaiah 42.8.

Now let vs obserue these comparisons, whereby he likeneth men to instruments. But first of all we must not referre this to the pro­uidence of God in general, by which all crea­tures are ordered and gouerned; as some doe: who confesse indeede, that all are moued of God because they can neither will nor chuse: but they adde, that euery creature is moued according to his naturall instinct; as the Sun, the Moone, the heauens, and such like things. Thus they imagine that man is carried hither and thither by his owne will and free choice; because God doth nothing else but continue the power which hee gaue at the beginning. Now their errour tends hereunto, that the frame of the whole world is indeed sustained by the hand of God; yet so, that it is not need­ful y^e particular mouings shold be ordered by his prouidence. And thus they attribute vnto God the office to send raine and faire wea­ther, in as much as hee is the creator of na­ture: and yet neuerthelesse, that God com­mands nothing; but the raine is ingendred of the vapors; and faire weather proceedes from some other naturall causes. Now this confused gouernement which they leaue vn­to God, is scarcely the one thousand part of the dominion which he attributes to him­selfe. Isaiah therefore rightly establisheth him as president ouer all actions, so as hee dispo­seth of men according as it pleaseth him best, no lesse then if they were rods in his hand. He bowes their counsels, ordereth their enter­prises, and moderates their actions; to the end wee might know that all things depend vpon his prouidence, and not vpon the appe­tite of the wicked.

Obiect. Yet they reply, that there is no reason wherefore men should bee thus called axes and swords; and that in the meane while their will, iudgement, and whatsoeuer else that di­stinguisheth them from beasts, should be ta­ken away from them; so as of men we should make trunkes of wood or stones. Ans. But the an­swer is ready: for although God compares men to stones, it followes not therupon that they should be altogether like them. For that which is like, is not the same, but agrees in some point. For although a staffe cannot moue it selfe hither and thither, yet notwith­standing is fit to giue blowes: so the wicked haue something in nature, and yet can they turne themselues neither one way nor other further then they be still guided by the pro­uidence and secret counsell of God. Thus this fitting or agreement of things, hindereth not that the whole action should not be attribu­ted to God onely.

But it is very farre from the purpose that some doe heere moue that question touching the will of man. For although God be said to hold the counsels of men in his hand, and turnes their enterprises and executions to what end it pleaseth him; doth it therefore follow that they consult not, or cease to de­uise this or that? For wee must not here ima­gine any constrained will, as if God drew men whether they would or no: but hee rules all their mouings by a wonderfull and an in­comprehensible manner; yet so as their owne will remaines vnto them still. Now Isaiah tea­cheth chiefly in this place, that all the inde­uours of men are vaine, if the Lord giue not an issue vnto them: and therefore that the King of Ashur could haue done nothing, what enterprise soeuer hee had taken in hand, if God had not giuen him his victories. In re­gard whereof, hee hath no cause to attribute the praise of those things to himselfe, which hee obtained not but by the meanes of God. And this is it which hee confirmes by another similitude, when hee saith, that the lifting vp of the staffe, comes not from the nature of wood, but from the will of him which hand­leth it.

HE goes on still with the former doctrine, signifying that God will shew the Assyri­an how hee hath lifted vp himselfe too too much, and that hee will bring that his arro­gancy downe to the ground, wherein he foo­lishly pleased himselfe. For in as much as hee put his trust in his forces, and in the multi­tude of his munition, Isaiah declares that God will take all this away from him; and this vnder the similitude of fat and leane. For by this word fat, hee signifies as well riches, as strength of warre: and by the word leane, the want and neede of these things, wherein the Assyrian trusted too much: as if he should say, The Lord will cause all the fat and well fed things of the Assyrian to waxe leane. It is no new thing to compare prosperitie vnto fat­nesse: for euen as horses that are ouermuch pampered, become proud, so as they are rea­die to cast their rider, or wince and fling with their heeles if any offer to come neere them: so abundance makes men become wild and cruell, insomuch that a man cannot ma­ster them but by bringing downe their flesh.

The other similitude is yet more proper, to wit, that the fire shall be kindled vnder his glo­rie: for his meaning is, that by how much the more his felicitie increased, the hotter should the flame bee which should consume it. And therein also he shewes, that the Assyrian shall [Page 112] be vtterly brought to nothing, euen as if one should plucke vp a tree by the rootes, or should race an house to the very foundation. For if a man should onely loppe off the bran­ches of a tree, it would easilie bring forth o­ther branches: or if the roofe of an house were onely burned, all the other parts would remaine safe and sound. He leaueth nothing then to the Assyrian, but affirmes that hee shall be vtterly consumed. By this word As, or like, which imports a similitude, hee fitly shewes, that the flame shall bee such that it shall consume all the glorie of the Assyrian.

HE makes an elegant allusion to this bur­ning, wherewith he had threatned the Assyrians. For there are two things in fire, to wit, light, and heate: and as God consumeth his enemies by his heate, so he also inlighte­neth his faithfull ones with his light. Now it is well enough knowne that God is sometime called deuouring fire in one place,Deut. 4.24. Heb. 12.29. Chap. 60.20 Mich. 7.8. and light in an other (as Psal. 36.9.) in diuers respects, because the power which he sheweth towards the faithfull is not like vnto that which he manifests against the vnfaithfull. In a word, he so threatens the Assyrians with destructi­on, that therewithall he comforts the faith­full, 1 and that two waies; first, because they shall see that God will be reuenged vpon the 2 iniuries done vnto them: in the second place, being gladded with his light, they shall re­ceiue new strength, and life.

He plaine [...]y without any figure sheweth what this light is, when he addeth, his holy one, so as there needs no long exposition, to wit, that he wil defend and keepe this people whom he hath elect and chosen to himselfe as his owne from amongst other nations. He saith then, that the fauor of God which shines vpon Israel, shall be as a fire to deuoure the e­nemies at the last. In a day, that is to say, it shall burne with a sudden fire. For he signifies a fearefull and vnaccustomed burning, which we commonlie see to befall the wicked euen then when they thinke themselues safest and furthest off from danger. To concude, he shewes that all the forces which they shall oppose, shall be as Tow, which being once set on fire shall quicklie come to nothing.

HE continueth still the same similitude of burning, and declareth that the fire shall as well consume the high things as the low, and shall leaue nothing found: for it may fall out that the fire will seaze vpon the top of a place, and in the meane while it shall leaue y^e botome vntouched. The word Carmel, which is put here, is not a proper name, as I thinke, but is rather to be taken for a fat and fruit­full territorie: and there would also be some absurditie in it, to say that Mount Carmel was in the land of Assyria. The sense there­fore is, that not only the ruin of the forrests of Assyria drawes neere, but also that the graine or corne shall be consumed by the same fire, because it shall not only run vpon the vpper parts of the land, but shall pearce downe euen into the bottoms. He addes also another simili­tude taken from man, Euen as a man is com­posed of body and soule, so also his diseases shall seaze vpon him one by one, till euery part be smitten. For it often falles out that the body will be sick and impotent, and the spirit will be sound, and so on the contrarie; but when both together are smitten, it is very dange­rous. By this similitude then he threatens, that nothing shall remaine in good plight to the Assyrians, who are now destinate to de­struction, because they shall perish, both soule, and flesh: not that mens soules are mortall, but because God will openly shew his vengeance vpon them. Surely this is very terrible; for the end of corrections are, that the soule might be saued, although the bodie should perish, 1. Cor. 5.5. but when the spirit also is destroied with the dodie, can we imagine any thing more miserable? For the flame onelie toucheth the faithfull, but consumes them not, as it doth the vnfaithfull: in whom it findes nothing but fewell fit for the fire.

As the breaking of a standard.] There are here a meeting together in the Hebrew words, which cannot be expressed in another language. But it is the same thing which he hath set before vs in his other similies, to wit, an extreame discomfiture: for when the stan­dard is beaten downe, the whole armie is put to flight. For when ensignes are taken, then there is the greater bloodshed. As when the Historiographers mention any great slaugh­ter, they say that the standards are taken. Now the Prophet threatens not the Assyri­ans thus in fauour towards them, that they being admonished, might profit thereby, and be touched with true repentance: but it was to comfort the faithfull, to the end they should not thinke the Assyrian should escape vnpunished, when he had exercised his cruel­ties against the people of God: as also lest they should imagine, that the Lord had for­gotten his promise, or that he was not able to bring the enterprises of his enemies to confusion. And in deede, vnlesse the Pro­phet had speedily preuented the matter this way, many such doubts would haue come into their mindes.

THe Hebrew phrase shewes that there shall be a very small number left; and thus hee onely confirms the former sentence, to wit, [Page 113] that there shal be such a waste after the Lord shall haue brought the Assyrians downe, that the residue shall be easilie told. And yet he goes on further in saying, there shall be so few, that a little child shall bee able to tell all that re­maine: for we know that little children haue much adoe to count to three or foure. Thus then the kingdome of the Assyrians, which in times past appeared as a great forrest, the trees thereof being cut downe and ouer­throwne, shall become like to a small num­ber of trees scattered a great way off one from another.

NOw hee returnes to the chosen people, and describes the fruit of the chastise­ment which was at hand. For in as much as it is an hard and difficult thing to be molested and afflicted, and that wee flee it as much as possibly we can [...] the Lord shewes vs the fruit of afflictions, that so hauing learned to con­sider the end thereof, we might indure them the more cheerefully: as if hee should say, I know you would faine that the Assyrian were farre off from you, that so you might inioy your commodities quietly; but yet think with your selues, that this affliction is as necessarie for you, as a potion for a sicke stomacke: for you know not the power of God, and there­fore withdraw you your affiance from him, to set it vpon the wicked. Now what a miserable thing is it to put the hope of our saluation in those that are Gods enemies, and to stay our selues vpon them which seeke nothing but our ouerthrow? For the Israelites rested one while vpon the Assyrians; then vpon the E­gyptians. And therefore there was no losse in lessening of the people, because this little handfull which remained, learned thereby to put their trust in God. And in this respect al­so wee may know how needefull it was that God should chastise the Israelites.

Now the moderation which he addes, con­taines an excellent and wonderfull consola­tion, to wit, that notwithstanding this, yet a remnant of the Iewes should remaine, a­mongst whom the true seruice of God should be restored. For the particle In truth, is not superfluous: for before the Lord afflicted thē, they all made profession to be of the true re­ligion, and called vpon God together: but it was in hypocrisie. Isaiah then deriding this counterfet holinesse, saith, that their hope shall bee sound and sincere, when they shall once bee purged from their fainings and de­ceits. For although they proudly boasted themselues to rest onely vpon the Lord, yet did they rest indeede vpon the helpe of the Assyrians. When the Assyrians therefore should chastise them, they should then learne to trust in God only, and to turne away their heart from looking for succours from men. Hence we may gather, that we cannot solely rest our selues vpon God, vnlesse wee wholly plucke away all our trust from creatures. Be­cause we ought so to stay vpon him, as to re­nounce all other things willingly for his sake. Where this confident trust is not, there hath truth no place, because the heart is double and parted in twaine.

THe remnant shall be conuerted.] This is a con­firmation of the former sentence, al­though hee seemes to allude to that place of the seuenth Chapter, where the sonne of Isai­ah was called Shear-iashub. For we haue there said, that this name was imposed vpon him accidentally; to the end hee might be as it were a pledge of that deliuerance to come, of y^e which his father had prophecied. It was needfull also that the Iewes should be confir­med diuers waies, to the end they might bee assured that the Lord would bring them back in the end. Whereunto also appertaineth that which he addeth. In the strong God, that is to say, to him, whom the people being conuer­ted from their reuolt, shall acknowledge to be the protector of their saluation. For this epithite is attributed vnto God, according to the circumstance of the place. It should seeme that the word Ei, which signifies God, shoulde haue xpressed his power sufficiently, but he would also adde Gibbor: that is to say, Mightie, or Strong, to the end he might stirre vp the people to trust the more confidently in him. For how could it come to passe that the people should returne from vnder the Assyrians and Egyptians, vnlesse they were perswaded that God was al-sufficient, who should doe the deede? This then is the wel­spring of all our euils; to wit, when wee are not resolued that whatsoeuer wee can wish or desire for our saluation, is in God.

HEe excludes hypocrits from their foolish confidence: for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh onely: and vnder this bare and naked pretext of their originall, they would be thought most holy. In the meane while he exhorts the faithfull to patience; to the end they might learne with a meeke and quiet spirit, to wait for this discomfiture and dimi­nution of their multitude; to the end that whē it shold come to passe, they should not be troubled at it as at some new thing. He com­forts them then for feare they should not beare such a wasting patiently; because ther­out the Lord was purposed to gather a small [Page 114] remnant at the least. The Hebrew verb signi­fies To finish, and sometimes also To consume. The latter signification agrees best, for he calles this diminishing of the people, a Con­sumption, and that Accomplished: and herein hee speakes excessiuely (as they say) for it would be a thousand to one that they were not all destroyed, and therefore a very few should escape.

The name of Israel may be taken here in the genitiue, or in the vocatiue case; so as in this latter sense he should speake to the Pa­triarke Iacob, or to all the faithful in his name. But seeing y^e meaning is cleare inough how­soeuer we take it, the matter is of no great moment. It may be taken also in the genitiue. For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Israelites, for he vtters a vehe­ment speech in turning himselfe to the Pa­triarke; and God in speaking to him that was dead testifies to the liuing, that that which he had long ago promised, to wit, that the poste­ritie of Abraham, which should be innume­rable as the sand of the sea,Gen. 13.16. & 22.17.28.14. should not stretch it selfe to a confused multitude, who had cast off all true godlines, but that there should be an inte [...]ruption in this degenerate people, till that a little while after they should be renued.

He addes also another consolation, to wit, that this little handfull shall abound in iustice. For we are in danger to be out of heart, and to doubt of the mercie of God, when we see the Church of God oppressed with such grie­uous calamities, so as it seemes it must fall in­to ruin. Those who are touched with true re­pentance know by experience that this is the heauiest temptation of al others. It was need­full therefore that the hearts of the faithfull should be fortified against it, that by conside­ring the fruit which should come vnto them from this discomfiture, they might feele their griefe asswaged: which fruit was this, that thereby the whole earth should be ouerspred with Iustice, euen as a riuer that ouerfloweth. He touched this point before, when he said that this remnant should rest vpon the Lord their God in truth.Vers. 20.

The word Iustice is diuersly expounded. Some referre it to the preaching of the Gos­pell, because the righteousnes of God is re­uealed frō faith to faith by it, as S. Paul saith Rom. 1.17. Now the Gospell was published throughout the whole world by the ministrie of the Apostles, who were as a small remnant of the Iewes. Others had rather to take it thus, as if this Consumption were a testimonie or witnes of the iustice of God, who did so grieuouslie chastise his people. But I had ra­ther expound it more generallie thus; This Consumption shall suffice to fill the whole earth with Iustice. Those which shall remaine, be they neuer so few, shal yet suffice notwithstanding to cause the riuers to run with iustice, in such wise that the whole world shall be couered therewith.

THis repetition doth againe pluck away the meanes from these proud contem­ners of God wherein they flattered them­selues. For it was a thing almost incredible that the Iewes should perish as it were in a moment,Gen. 17.7. who had so many promises made them, and with whom God had contracted a perpetuall couenant: it also seemed to be re­pugnant to the nature of God, which is im­mutable. The Prophet threatneth then, that the Lord is the author of this Consumption, to the end he might beate downe the pride of the wicked, who trusting in their present fe­licitie, thought themselues out of all danger, and being puffed vp with this vaine confi­dence, laughed at all admonitions and war­nings. God, saith he, shall bring your land to a desert, so as in the most florishing part thereof shall be seene a consumption most like vnto a wildernes. For he takes the midst of the earth for the heart of it, that is to say, for the places most strong and best fortified. Many thinke the word Consumption should be an adiectiue: but I had rather af­firme that it is a substantiue, according to which sense it is taken in Daniel, Dan. 9.24.27. Rom. 9.28. and in other places.

Saint Paul alledgeth this text, but it is somewhat different in words from these of the Prophet in this place, to wit, according to the vulgar exposition which was then most receiued. Now although the Apostle spake properlie, faithfullie, and according to the Prophets meaning, yet the words which he reciteth being drawne from the Greeke in­terpretation, haue occasioned many to erre from the true sense of the Prophet. For in re­gard that the Greeke translator had turned it Logos, that is to say, The word, many haue descanted vpon the Gospel, and thereupon haue affirmed, that the abolishing of the law is here signified, because the Gospel puts an end to the figures and ceremonies; and cōse­quētlie, that it is a word abbreuiated & com­pendious, wherby we are discharged of y^e yoke of the law vnder which the people sighed. But this comes nothing neere y^e Prophets inten­tion, for he calles consumption heere a decrea­sing, by meanes whereof the people shall be almost brought to ruin: and thereunto tend both senses, namely, that of S. Paul, and of the Greeke interpretation also. For by Word, they vnderstood that which the He­brews expresse by the word Dauar. And al­though the Prophet hath not the word Da­uar, yet notwithstanding that which he hath in the text signifies a thing determined, that is to say, a Consumption, and both of them haue one and the same meaning. To conclude, the Apostle repeates that in this place which Isaiah said now touching the future consump­tion of the people, and teacheth that this prophesie was chieflie accomplished in his time when as the Iewes for their vnthankful­nes were cut off from the kingdome of God, some small remnant only reserued.

HEe goes on with the former consolation, which onely appertained to the faithfull, who in very deed were then a small number. For many gloried in the name of God, and would be taken for his people; but very few there were who shewed that by their pra­ctise, which they professed in word. He speakes not to all then indifferently; but to those onely which stood in neede of consola­tion. For seeing they were in danger to lose all their hope, when they compared their condition with others, and that the king­dome also was destroyed: for this cause, I say, it was very expedient they should bee com­forted. And this distinction is to be noted: for otherwise it had been absurd to haue dire­cted speeches so diuers, vnto persons of one condition. He addes the reason of the conso­lation; to wit, that this discomfiture shall bee nothing else but as the lifting vp of the rod, which shall be onely to chastise them, and not to destroy them.

The letter Beth, is a particle of similitude. The word Derec, signifies example. I expound it then, After the example of Egypt; as if hee should say, Although the Assyrian be cruell, and by all meanes will seeke thy ruine; yet he shall not kill, but shall onely smite thee. Hee alledgeth the example of Egypt then,Exod. 1.14. & 12.31. the bondage whereof was very hard; and yet not deadly. For in the midst of perplexities and confusions, the Prophets are wont to bring the people backe to the contemplation of this redemption, whereby God deliuered his chosen people miraculously from the hand of this cruell tyrant Pharoah. The sense therefore is, euen as the Lord was the stron­gest then, Exod. 14.24 and destroyed the Egyptians, who practised your destruction: so will he now al­so easilie ouercome the Assyrians.

Others expound it, In the way of Egypt, in regard the Assyrians made warre with the Iewes, because of the Egyptians. But this ex­position cannot agree; and if wee looke nar­rowly into the text, we shall finde none more fit then that which I haue alleadged; as also it is approued of the best expositours. For there are heere two members one opposite against another; to wit, the affliction wherewith the Egyptians had vexed this people; and the ca­lamitie wherein they should be wrapped vn­der the Assyrians. As the punishment which the Egyptians inflicted vpon them was not mortall, no more should that of the Assyrians be. As if it had been said in these or the like words; Thou knowest my force and power a­gainst Pharoah; so also shalt thou know it a­gainst Senacherib. Neither would the knitting together of these sentences match well, vn­lesse we should expound it thus.

HEe meanes not onely the siege which Se­nacherib planted with a mightie armie be­fore Ierusalem, 2. King. 18.17. 2 Kin. 25.4 but the other discomfitures al­so whereby this citie was destroyed, the Tem­ple rased, and the people carried away cap­tiues. For it was needfull that the faithfull should be fortified against these greeuous ad­uersaries with such promises as these. Which wee are diligently to obserue; because if wee lightly passe this ouer, as other expositours doe, wee cannot fitly ioyne these things to­gether. Thus the captiuitie of the people was as a consumption; because Babylon was as their sepulchre, and their exile as a kind of death. When necessitie then appeared, and that Senacherib with his armie beganne to presse neere vpon them, so as they were in great distresse being thus besieged, this very consolation was exceeding necessarie. For it might seeme that Iudea was vtterly consu­med, and there was little or no hope of suc­cour left touching outward appearance: as if he should say; Obserue therefore this conso­lation diligently; to wit, the Lord will spare thee: true it is hee will deferre it for a little while, and will hold his succour hidden as it were from thine eyes; but in the end hee will deliuer thee, and will be reuenged vpon thine ene­mies, whom hee hath determined vtterly to consume.

If any will take the verbe Calah, To con­sume: he saith, he will consume his wrath, in the same sense, as we are commonly wont to say, we consume the yeares and our age: that is, I will giue way to mine indignation, till such time as I haue vtterly destroyed the Assyrians. But the word, to accomplish, is more proper; as if he should say, Till I haue executed mine indignation. And this is the destruction wherewithall hee threatens the vncircumci­sed elsewhere. For when the Lord hath taken away all hope of mercy, hee then executeth his iudgement against the vnfaithfull.

ISaiah vseth heere the word scourge, and not rod: thereby signifying, that the Lord would handle the enemies much more roughly and seuerely then they handled the Iewes. For he threatens them with an vtter destruction: and declares the same more plainely by two examples: the first is of the Madianites, who were horribly destroyed in the valley of Oreb; which was thus nominated because of their king: the second is of the Egyptians, which were drowned by the Lord in the red sea, when they pursued his peo­ple. [...] [Page 118] conquered all the countrie, will threaten Ie­rusalem, as if with his only looke he could take and sack it. By he word Zion he com­prehends all the citie, taking a part for the whole, b [...]cause this part was the highest, and ouerlooked all the quarters of the Citie. From the foolish ouerweening of this tyrant the Prophet shewes that the citie of Ierusa­lem was not farre off from an vtter downe­fall: for the whole countrie, yea the Citie it selfe was so astonished, that none durst op­pose hims [...]lfe against the enemie. Thus the Prophet meant to amplifie the benefit of God by these circumstances, to wit, that it was to be attributed to the speciall fauor and good wil of God, and not to mans help, which auai­led nothing that Ierusalem was deliuered, euen as if a man should haue pulled a sheepe out of the iawes of the wolfe.

ALmost all the expositours doe expound this place of the Assyrians, for they think the Prophet threatens this destructiō where­with the Lord will roote them out after they haue besieged Ierusalem; as if he should speak on this wise, The Assyrian shall be so swolne with pride, that he will thinke himselfe sure of Ierusalem as soone as he shall haue once loo­ked vpon it: and also, that all shall be asto­nished at his comming, so as some shall flee away, others shall yeeld themselues volunta­rilie; therefore he will by and by imagin him­selfe Lord ouer all: but the Lord will sodainly ouerthrow all his deseignes, and will cut downe his high branches. Yet when we ad­uisedlie consider euery thing, and especiallie that which is by and by added of Lebanon, with the consolation that followeth, I am of opinion that this place ought to be referred to the Iewes themselues. So then Isaiah, as I thinke, continues still to threaten the calami­ties which should happen soone after to the people: as if he should say, the Assyrian shall not only come to Nob, but shall spoile the whole countrie; and therefore he shall waste and whollie roote out whatsoeuer is beauti­full and good therein, euen as if one should cut off the boughs from the trees, or as if the tree it selfe should bee plucked vp by the roots.

The Chapter following confirmes this in­terpretation,The begin­ning of the Chapter en­suing, de­pends still vpō the two last verses of this present Chapter. wherein the Prophet giues consolation against this calamitie, and that consolation is ioyned to this verse, and is ad­ded as a fit remedie to asswage the bitternes of so great heauines. I do not greatlie allow of the diuision of the Chapter, which is often times cleane against the haire, and whollie confoundeth the sense of y^e Prophet: I thinke then that that consolation ought to be joy­ned to this verse, as if there were no diuision at all.

Moreouer, this similitude is not easie to be expounded, for it sufficientlie appeares that by the high and mightie trees he meanes what­soeuer is strong, excellent, and high; so as he foretels the ruine and destruction of Iudea, and compares it to the cutting downe of a forest, signifying that there shall be nothing so high and excellent in the countrie which the ene­mies shall not cast downe euen till they shall haue stripped the land of all her ornaments. He also makes mention of Lebanon, for wee know that it was a mountaine greatly renou­med in regard of faire & goodly trees which were in it: but if he had spoken of the Assy­rians, there should haue been no reason in it for him to speake of the destruction of Leba­non. Whence we gather, that he heere threa­tens the Iewes againe, and that the preface of his Sermon agrees very well when it be­gins at this particle demonstratiue Behold, Vers. 33. Chap. 10.

Reade the former Section saue one, for the better vnderstanding of the verse fol­lowing.

BEcause the description of so horrible calamities might a­stonish the faithful, and might therewithall minister matter of despaire vnto them, it was very requisit to set some word of consolation before their eyes. For the be­holding of the kingdome wasted, the cities ouerthrowne, and all parts of the countrie destroyed, could not but worke sighes and deepe gronings in them, so as they might very easily haue been shaken, and in the end vtterlie become desperate if the Lord had not preuented them by this consolation. The Prophet then shewes what the Lord will do in time to come, as also how he will restore the kingdome. Now he still continues the si­militude which he had vsed in the former Chapter,Vers. 33.34. for there he said that Iudea should be brought to nought, euen as the fire consumes the forest. The deformitie of this countrie then should resemble a wast ground, where no­thing can be discerned but ashes, after the trees haue been consumed with fire. But to the end there might be some resemblance betweene things opposite, he saith, that a rod [Page 119] shall come forth of a stocke, which yet shall be­come a tree, and shall spread his branches and fruits farre and neere. For this cause I haue chosen rather to translate the word Gueza, A dry stocke; then roote: although the matter be not great whether of them both we vse; and yet this word stocke, notwithstan­ding doth better expresse the Prophets mea­ning: for hee signifies, that howsoeuer the stocke be dry, yet the graffe which shall come forth of it, shall bee more excellent then all the forrests in the world.

Whence wee gather, that this prophecie cannot agree to any other person then to Christ; because no such graft was seene to come forth, before hee came into the world. Verily this can no way be applied vnto He­zekias, neither yet to Iosias; because they were aduanced euen from their birth to be Kings at the length. As touching Zorobabel, he ne­uer came to the thousand part of that digni­tie which the Prophet extolleth in this place. Wee see then that the consolation of the poore and desolate Iewes, is heere set before them in one onely Messiah, and that their hope concerning the same, is deferred euen till his appearing. For when he was manife­sted, there was no hope left of any restoring, or reestablishing of the kingdome; neither in deed could they haue had any if this promise had not been added: because it seemed that the house and linage of Dauid was vtterly ex­tinct. For this cause he mentions not Dauid, but rather the familie of Ishai; 1. Sam. 16.11, 12. 2. Sam. 7.11 & Psal. 78.70.71. because the dignitie of this family was so diminished, that it seemed rather the house of a countrie Far­mer, then the house of a King: for such indeed was the house of Ishai, when Dauid (little thinking thereon) was called to the gouern­ment of the Kingdome. Thus then after they had lost their antient glory, and had recei­ued so great a discomfiture, hee calleth it the familie of Ishai, because it was the most infe­riour of all others. And therefore I thinke that the consolation rather beginnes heere, then at the end of the former Chapter. The Iewes might doubt in so horrible a destructi­on, who should be their defender: Isaiah pro­miseth one vnto them, howsoeuer hee must come forth of a drie stocke.

He continues still the former similitude of the forrest (as I haue said) because it hath greater elegancie then if he had simply said, that Messiah should come. For hauing shew­ed heretofore that the forrest should be vt­terly consumed, hee addes notwithstanding, that a rod shall come forth, which shall restore the abundance and beautie of this burnt forrest againe: and this rod is Iesus Christ, who should come to bee the protector and Sauiour of his people. Now it is not need­full to shew how abiect and base the begin­nings of this kingdome was. Truely all that was to bee seene therein was so poore and weake, that to outward appearance all things (the originall of the blood royall excepted) seemed to be directly contrary to this which should be accomplished in the person of the Redeemer. Yea so low were they brought, that this royall race was as good as vtterly extinguished: for who would haue thought that a poore Carpenter had been begotten of the royall feede? Besides, in what place, I pray you, was Christ borne,Marke 6.3. and what was his bringing vp? To conclude, after he had spent his whole life in contempt, and conti­nually exposed to shame and derision; was he not cruelly and shamefully put to death, by which hee was to begin his kingdome? Yet notwithstanding all this, he grew into an in­finite greatnesse, euen as a great tree growes vp of a small & little seede: as Christ also him­selfe teacheth vs, Matth. 13.31. whereof wee haue daily examples.Mark. 4.32. For it must come to passe of necessitie, that the same should be­fall his kingdome, which came to passe in his owne person.

NOw he begins to speake of Christ plaine­ly and without any figure. It had been sufficient to haue propounded the consolati­on vnder the former similitude: and fitly did the opposition answere betweene the bur­ning of the forrest, and the new restoring of it againe. He therein described the twofold estate of the people: for hauing spoken of the calamitie, he by and by addes the hope of re­stauration: the beginning whereof notwith­standing, must come forth of a little bud: but now hee manifestly shewes what this deli­uerance shall bee, and what the condition both of Christ and his Kingdome should be also.

Some thinke this should rather be refer­red to Ezekiah, who was a figure of Christ: but how inconsiderately wee shewed heretofore. For when Ezekias was borne, the name and royall dignitie of the house of Dauid had yet vigor and strength in his successours: and be­sides, hee was farre short of this greatnesse, whereof he will speake by and by.

Moreouer, hence we gather, that the spiri­tuall Kingdome of Christ was promised in times past to the antient people, inasmuch as the vertue, power, and maiestie thereof is heere established in the gifts of the Holy ghost. Now albeit Christ had little neede of these gifts and graces: yet was it needfull for vs that he should be thus inriched with them, because hee tooke our flesh vpon him; to the end hee might afterwards powre out againe all those benefits vpon vs, whereof we should otherwise haue been vtterly destitute. For out of his fulnesse must we all draw grace vp­on grace, euen as out of the fountaine;Ioh. 3.37.38. accor­ding to that in Iohn 1.16.

The Spirit of the Lord.] We must keepe that in mind, which I touched erewhile; to wit, that this is to be referred to the humane na­ture of Christ; because it could not be that hee should haue been inriched with the gifts and graces of the Father, but as in respect that he was made man. Besides, as he descen­ded [Page 120] frō heauen for our sakes; so did he also re­ceiue the gifts of the holy Ghost from hea­uen to adorne vs with them: and this is that anointing whereby he obtained this name of Christ, the which he communicates to vs. For whence comes it that wee are called Christi­ans but [...]y reason that hee receiues vs into his f [...]llowship,Eph. 4 7. and that he distributes to eue­rie one of his fuln [...]sse, according to the mea­sure of his f [...] [...]ralitie?We [...]re [...] be in this place, not so much wi [...] Ch [...] [...]t is in him [...]e f, as wh [...] h [...] h [...]h [...]cei­ued [...]f his Father, th [...]t he [...]ight fi [...]l v [...] w [...] his abun [...] nce. And in very deed, this plac [...] doth not so much teach vs what Christ is in himselfe, as rather what he recei­u [...]d of the Father, that hee might fill vs with his abundance. Now albeit there is no great need that wee should stand long in opening the meaning of the words, yet not withstan­ding if any will haue a short difference be­tweene wised [...]me and vnderstanding, I am of opinion that the word wisedome, doth gene­rally comprehend whatsoeuer belongs to the order and rule of life:1. Wis [...]me. and then that vn­derstanding is added in stead of the expositi­on thereof.2 Vnderstand [...]ng. For if we haue the foresaid wise­dome, wee shall haue vnderstanding enough. This word counsell, 3. Counsell. signifies as much as the word Iudgement; whereby wee are able to giue resolution in doubtfull things: for it were not sufficient to haue vnderstanding, vnlesse wee were therewithall endued with counsell, to guide vs safely in matters of impor­tance. The word strength, is sufficiently knowne.4. Streng h. As touching knowledge, or skill, it dif­fers l [...]ttle from vnderstanding, vnlesse it should rather appertaine vnto knowing, and so [...]t should declare the act.5 Know­ledge. The feare of the Lord, 6 The feare of the Lord. signifies a sincere affection to serue and honour God. Now the Prophet reckons not vp all the graces of the holy Ghost heere, as many haue thought. For the Papists haue sot­tishly and vnlearnedly drawne their seuen-formed g [...]ace from this place: and some of the antien [...]s haue been no lesse absurdly decei­ued therein then they. Isaiah mentioneth but sixe, & they haue added the seuenth of their owne head. And as one errour lightly fol­lowes another, so they haue indeuoured to restraine the gifts and graces of the holy Ghost to be but seuen in number: and yet notwithstanding in other places wee see that there are as many epithites more attributed vnto him,Gal. 6.1. 2. Tim 1.7. according to the diuersitie of his effects. Morouer, it is a thing sufficiently knowne, that wee our selues are made parta­kers of many other benefits by the meanes of Christ, then those which are heere recited; to wit, meekenesse, chastitie, sobrietie, truth, holinesse, and the like, which comes to vs from no other fountaine then from Christ himselfe. Hee recites not all the gifts heere then, which were conferred vpon the Lord Iesus, neither was it needfull so to doe: his meaning was onely to shew that Christ was sent vnto vs furnished and adorned with all graces fit to inrich vs with all.

If these things had not been added, perad­uenture 1 wee might haue conceiued the re­stauration of this kingdome to be carnall ra­ther 2 then spiritual, as the Iewes doe: or might haue imagined Iesus Christ had been vnfur­nished of all necessarie graces. And therefore hee shewes first generally, then particularly, that the gifts of the holy Ghost were powred into him,These gif [...] of the holy Ghost, namely, wis­dome, vnder­standing, counsell, strength, knowledge, and the feare of the Lord, are therefore powred into Christ, that we standing in neede of all, or any one of them, might bold­ly beg the same at his hands. to the end we might boldly goe vn­to him to aske those things we stand in need of. For he will inrich vs with wisdome and vn­derstanding he wil giue vs counsell when things are confused, he will make vs strong and vali­ant in combats, and will beautifie vs also with godlinesse; that is to say, with the true feare of God: in a word, hee will furnish vs with all things needful for our life and saluation. The Prophet then comprehends all gifts and gra­ces heere, so as it is too foolishly done of them, who haue gone about to suppresse that which is not heere expressed.

Now hee shewes that all graces are in Christ, to the end they might be communica­ted vnto vs: for which cause we are called his companions in the 45. Psalme, verse 8. For as the strength of the members flowes from the head, so Christ powres out the vertue of his heauenly vnction vpon the whole body of his Church. Whence it followes, that those who are barren and dry, haue no communi­on at all with Christ, and therefore doe falsly challenge vnto them the name of Christians. As often therefore as wee feele in our selues the want of any of these gifts, let vs accuse our owne infidelitie as the cause of it; be­cause true faith makes vs partakers of all Christs benefits. Let vs humbly intreat the Lord then, that he will not suffer the lusts of our flesh to raigne in vs, that so Christ may wholly vnite vs vnto himselfe. Let vs also ob­serue, that it is onely in Christ, in whom wee are to seeke all good things. For we greatly deceiue our selues, if wee thinke to obtaine any thing at the Fathers hand by any other meane.

THe verbe Riach, which is put heere in the coniugation of H [...]phil, signifies properly to smell. It may also bee expounded in the actiue signification, To giue a piercing smell: which I thinke agrees as fittest to this place; that this prudencie might also be placed a­mongst the gifts of the holy Ghost. And this effect also agrees particularly vnto the per­son of Christ; to wit, that he is wise and pru­dent to gouerne his owne boyond al that the capacitie of any of the faithfull is able to comprehend. First, we are to note the simili­tude of the verbe, To smell; which signifies that Christ shall so abound with iudgement and discretion, that he shall not neede to ap­prehend any thing either by sight or hearing, because hee shall be able by his onely smell, to discerne the most secret and hidden things.

The most part of the expositours take the particle, In the feare of the Lord, as if all the af­fections of the heart should bee discouered before Christ, so as hee should be able easilie to iudge who are the true seruants of God. [Page 121] But let the readers consider if the sense would not agree better to say, that the feare of God is taken heere for a certaine rule of iudgement. For the Prophet doth of set pur­pose distinguish the heauenly iudgement of Christ, from the iudgement of men; to the end we might know that the outward appearance of holinesse or integritie, is nothing at all ap­proued before him. The sense then is, that when we come before the tribunal of Christ, he will not onely examine things according to the outward actions, as men doe in ciuill policie: but the life is there examined and squared out, according to the rule of true pi­etie. Neither indeed is it fit for men to bee the searchers of the heart: and we shall often see, that there is onely a vaine appearance in those whom we shall esteeme honest men: but Christ iudgeth not by the outside, because he knoweth and soundeth the vttermost and hiddenest secrets of the heart. His iudgement then is far different frō mans iudgement, who though they bee neuer so expert and wittie, doe yet too foolishly oft times ouershoot thē ­selues. Thence it followes, that none can be the true seruants of God, but those whom Ie­sus Christ approueth. Now they cannot bee approued of him, vnlesse they shew a pure and vpright heart: for we cannot deceiue him by any false and vaine appearances.

HEere he teacheth that Christ shall be the protectour of the poore: To whom these graces formerly mentioned doe prope [...]ly appertaine. or rather hee shewes who they are to whom the grace of Christ properly appertaines; to wit, to the poore and meeke: that is, to those who being humbled vnder the sense of their owne mise­rie, haue throwne to the ground this high and proud conceit of themselues, wherewith men are vsually puffed vp, till being mee­kened by the word, they haue learned to humble themselues. The Prophet heere pro­tests then, that Christ will not be the defen­der and protectour of all in generall, but of those who acknowledge themselues poore, and destitute of all good things. And this Iesus Christ himselfe shewed to the Disciples of Iohn Baptist, when he told them that the Gos­pell was preached to the poore: Mat 11.5. For all are not indeede indifferently capable of this doctrine,All are not not capable of this do­ctrine. but those onely who being stripped of all ouerweening of the flesh, haue their recourse to this heauenly saueguard and protection.

There is heere then a close opposition; to wit, that Christ gouernes not the rich: that is to say, those who are blowne vp wiith a false opinion of themselues: because that howsoe­uer he cals al men vnto him, yet notwithstan­ding the most part refuse to subiect them­selues vnder his gouernement; for they are the poore onely, which suffer themselues to be guided by him. This text admonisheth vs to strippe our selues quite and cleane of all pride, and to put on the spirit of meekenesse and modestie, if wee desire that Christ should rule vs vnder his hand. Behold heere then the spirituall pouertie which the Prophet re­commends to all the members of Christ, which is not to be swollen with an ouerwee­ning, b [...]t truely to be humbled with the fee­ling of our pouertie and miserie, to the end we may depend vpon Christ onely. Hauing once resolued throughly vpon that, this King and faithfull protectour will take care of our saluation, and will defend vs euen to the ve­ry end against all our enemies: we also heere learne, who they be that he calles vnto him, Come to mee all you, saith he, that trauaile and are heauie laden: Matth. 11.28. Needfull it is then that we trauaile and be pressed vn­der the weight of our burthen, if wee will feele and haue experience of his suc­cour.

Wee haue also to obserue the order which the Prophet keepes heere: for first hee pla­ceth pouertie, and afterwards meeknesse or gen­tlenesse:We must be poore before we can be brought to meekenesse. because we must be poore before wee can bee brought to be meeke and lowly. As long as we th [...]nke our selues to be any thing, being puffed vp with a vaine confidence of our owne worth, our heart forthwith ouer­floweth into all pride and conceitednesse, so as wee cannot be humbled nor brought into any order: but when we once know our own miserie, then we beginne to abase our selues, and being weake and oppressed, wee are for­ced to sigh vnder the burthen. He heere de­scribes then y^e condition of Christs people,In the for­mer verses the Prophet did set forth the nature [...] of Christ as he is the King of his Church: heere he describes the qualities and condition of his subiects. as heeretofore hee had set forth the nature of their King: whence also we are to learne, that all doe not indifferently partake in these ex­cellent gifts of the holy Ghost, wherewith Christ was adorned, as we haue seene hereto­fore, but the poore and humble onely.

Now this word, to iudge, signifies gouernmēt; the principall part whereof is, that Christ makes vs partakers of those gifts which hee hath receiued of his Father, to the end hee might liue in vs, and we in him.

And shall smite the earth.] In this place the Prophet extolles the efficacie of the word, which is the royall scepter of Christ. For the rod of the mouth is as much to say, as a verball scepter: and in the second member, speaking of the breath or spirit of the lips, hee repeates the selfesame thing: as if he should say, Christ shall not neede to borrow strength from o­thers to beate backe his enemies, and to o­uerthrow whatsoeuer is contrary to his dig­nitie and Empire; for his onely breath or word shall be sufficient thereunto. Now this may be a generall sentence, seeing it is of neces­sitie that the faithfull doe first die, to the end they may bee renewed into a spirituall life. And in this sense,Rom. 15.16. the Gospell is called the sword of the Spirit, dedicated for the killing of the sacrifices: but the latter part of the verse requires another sense. And yet not­withstanding, if any bee minded to vse a di­stinction heere, the smiting of the earth shall be [Page 122] referred as well to the elect as to the repro­bate,Heb. 4.12. because y^e Gospel is a two edged sword, piercing into the inmost and darkest corners of the heart and discerning the thoughts and affections: but it wounds one of them after one maner, and the other sort after an other. For in mortifying the vitious nature of the elect, it kils their lusts, that they may be a li­uing & sweet smelling sacrifice before God: but it smiteth and killeth the reprobates out­right, because they rot in their perdition; yea, it is made vnto them the sauour of death vnto death as the Apostle speakes 2. Cor. 2.16. And I could easily grant that he speakes here of both effects in deed, were it not that the vse of the Hebrew tongue doth contradict it, because the Hebrues doe often repeate one and the same sentence in diuers words.

Now it followes by and by after, that Christ is armed with the breath of the lips to slay the wicked withal; vnlesse some wil say that Isaiah added this second member for amplifications sake. And in very deed it is much more to slay, then to smite only. Seeing then it is the pro­pertie of the Gospel to humble all men gene­rallie, it is a thing accidentall in the repro­bate when he strikes them with a deadlie wound. Thus the Prophet should conioine the speciall to the generall, thereby shewing that the wicked fall vpon the sword of Christ vnto eternall destruction, because they are not consecrated to be acceptable offrings. How euer it be, vndoubtedlie this last mem­ber ought to be whollie restrained and refer­red to the wicked, and therefore it was ad­ded, in as much as this efficacie appeareth not at the first in the preaching of the Gos­pell:The wicked may for a time take pleasure in contemning the word of the Gospel, but in the end the Gos­pel shal smite them thorow vnto endlesse perdition. and contrariwise many despise and [...]est at it, holding whatsoeuer Iesus Christ hath said in his word to be no better then a fable. But howsoeuer they feele not his power by and by, yet can they not escape it, but at the last they shall be smitten to death therewith. And yet it seemes the Prophets meaning should not be sufficientlie explaned, because he not only speakes heere of the inward fee­ling wherewithall the wicked are touched whether they will or no, but also euen of that impietie it selfe which shall be scattered and abolished by the vertue and efficacie of this scepter, as the Apostle Saint Paul expoun­deth it in the 2. Thess. 2.3. who questionles had respect vnto this place when he spake of the ruine of Antichrist, and in that place he opens vnto vs the meaning of the Prophet. He shewes then that Iesus Christ shall neuer be without enemies, which shall indeuor to ouerthrow his kingdome, to abolish or stop the free passage of his Gospell (otherwise the Prophet had said this without cause) but Ie­sus Christ shall destroy them by the sound of his word, as well euery one of them in parti­cular, as all of them in generall, with their head and Captaine also. Thus S. Paul sets be­fore vs a double vse of this doctrine in an o­ther 1 place, requiring this of a Pastor, that he 2 be not only fit to teach, but also that he con­uince the gainsayers, Tit. 1.9. For the Pastor ought not only to feede the flock, but also to keepe and maintaine it against all harmes. Christ performes all these things, and there­fore he is furnished with force of armes fit and necessarie to surmount the lies of Satan, the crueltie of tyrants, and all sorts of ene­mies. It hereby appeares,False do­ctrines can no otherwise be put to flight, but by the power of the Gospel preached. that false doctrines can not otherwise be abolished but by the Gospel; for the Magistrate shall vse the sword in vaine (which yet must be vsed notwith­standing) to represse false teachers and false prophets: all this, I say, will serue to no pur­pose, vnlesse the sword of Gods word be first walking: which we ought diligentlie to ob­serue against the Papists, who being destitute of the word of God, haue their refuge to new weapons, by meanes wherof they thinke to make their partie the strongest. And which is worse, they are so impudent to brag that heretikes can not be ouercome by the word, although both the Prophet, and the Apostle Paul also establisheth none other meanes but it.

When the Prophet saith by the spirit of the lips, we must not restraine it to the person of Christ only. For this is to be referred to the word which is preached by the ministers of it; because Christ works so in them that his will in their mouth should be reputed his mouth; and their lip [...] as his owne lips:Luk. 10.1 [...] that is to say, when they speake by his mouth, and preach his word faithfully. On the other side, the Prophet sends vs not heere to secret re­uelations, that Christ might reigne in vs: but he openlie extols the outward preaching of the word, and teacheth that the Gospel prea­ched and sounded forth, is a royall scepter in the hand of Christ; otherwise he had vnfitlie made mention of the mouth and of the lips. Whence it followeth, that all those which re­iect the outward preaching of the Gospel, do as much as in them is to shake off, or at th [...] least would pluck from Christ the scepter which he holds in his hand: not that the ef­ficacie whereof the Prophet speakes depends vpon the voice of men, but in regard that Christ himselfe works by his ministers, who will not haue their labour to become vaine or vnprofitable, but that they should bring in the elect vnder his obedience, and kill the reprobates, as S. Paul glories in a certaine place, that he hath vengeance readie against all vnbeleeuers and rebels, 2. Cor. 10.6.

Heere we must againe remember what is the nature of the kingdome of Christ:The nature of Christes kingdome. for as he hath neither crowne vpon his head, nor yet materiall armor vpon his back, no more doth he rule in the world by force of armes, 1 neither gets he himselfe authoritie by shewes 2 and great preparations; nor yet brings he 3 his people to his obedience either by feare or constraint; but the doctrine of the Gospel is his kinglie banner, vnder which he assem­bleth the faithfull to his seruice. Wherefore in what place soeuer the doctrine of the Gos­pel is preached,Not [...]. there it is certain the Sonne of God reignes; but where it is reiected, there is his rule and dominion abolished by the same meanes. Whence it appeares how ridi­culous the bragging of the Papists is, when they say that the Church is amongst them only, when as yet in the meane while they [Page 133] put Christ himselfe to silence, and can not indure his voice: nay, doe they not on the contrarie disgorge their edicts with full mouth, their lawes, decrees, and tyrannicall constitutions against it?

OTher translate girdle: but because the Prophet sets Christ before vs decked as it were with his royall ornaments, I haue ra­ther translated it sword-girdle, or hangers: for this also is a kinglie ornament as was the scepter which was giuen him heretofore.Vers. 4. And Iob minding to shew that God will strip kings of their honour, saith, that he will vnloose or vnbuckle their girdle. Iob. 12.18. Wherefore to be girt with a sword-girdle is nothing els but to be placed in royall dignitie, as we also shal see hereafter in another place,Chap. 14.5. Chap. 22.21. Now the Prophet heere describes two sorts of girdles, to wit, iustice, and faithfulnes: vn­lesse any had rather say that the word faith­fulnes being a substantiue, should be put in the place of an adiectiue, as if he should say, that Christ shall be g [...]rt with faithfull iustice. For faithfulnes is not added here as a diuers thing from iustice; but to declare what this iustice is wherewith Christ is girded. Some thinke he speakes here of that iustice which Christ communicateth vnto vs, so as it should not only be in him, but in his members also. By faith or veritie they vnderstand that faith whereby we imbrace the saluation which is offred vnto vs.

The Chalde Paraphrast expoundeth it thus, The iust shall come about him, and the faith­full shal approch vnto him. But I take it more simplie, as if he should say, He shall not ap­peare as kings clothed with purple, & crow­ned with a diademe, or girt with a sword-gir­dle, but iustice and faithfulnes shall shine in him. I confesse that iustice is not so inclosed in Iesus Christ that it also appertaines not to all his members: yet notwithstanding wee must obserue this maner of speech, that Christ Girded with righteousnes, comes forth to gouerne his members by it, the which also he forthwith powres out vpon than by a secret power of the holy ghost. If we distinguish the word faith from iustice, me thinks it should be put for faithfulnes or stedfastnes; as if the Prophet should say, that Christ will neuer deceiue those that are his, because he will al­waies continue like himselfe.

HEe againe describeth the qualities and conditions of those which shall be subdu­ed vnto Christ. For because there is a mutuall correspondency betweene the King and the subiects, he sometimes ascends from the body to the head, and by and by from the head to the members: and we haue alreadie said,Ʋerse 2. that Christ raignes not for himselfe, but for his faithfull ones: whence it followes, that hee frames our vnderstandings to his will, by the operation of his holy Spirit. Yet notwith­standing the Prophet aimes at a further thing: for it is as if he should promise an hap­pie reestablishment to the world, describing a [...] it were the order which was at the begin­ning, before that woful and sorrowful change happened by the reuolt of man, vnder the which we are constrained to sigh at this day. Whence comes it that the brute beasts are so cruell, that such as haue any strength giue themselues to snatch, rent, and deuoure with violence? Certainely there should haue bin no discord betweene God and the creatures, if they had continued stedfast in their first and pure originall. When they rise vp then one against another, and that the weakest haue neede of defence against the strongest, is it not a testimonie of that confusion which is issued from the sinne of man? Now seeing Christ is come to the end, that hauing aboli­shed the curse, he might reconcile the world vnto God; it is not without cause that the re-establishment of a perfect estate is attributed to him: as if the Prophet should say, that the golden world should returne, during which time all felicitie should flourish: that is to say, before the fall of man, and the change and ruine which followed thereupon.

God by Hosea speaketh thus; I will make a couenant for them with the beasts of the field, with the birds of the ayre, and with the creeping things: Hose. 2.18. as if hee should say, After that God shall become mercifull to the world for Christs sake, he will therewith­all shew the signes of his good fauour vnto it: to the end that whatsoeuer corruptions did proceed from the sinne of man, might come to an end. To conclude, the Prophets vnder these figures, teach the very same which S. Paul affirmes plainely; to wit,Col. 1.20. that Christ came to gather the things which were scat­tered both in heauen and in earth: Ephes. 1.10. The summe of all then is, that Christ shall come to chase all hurtfull things out of the world, and to restore it to the first beautie in which it was before it was accursed.

And therefore he saith, that the lion shall feede the bullocke: Had not the contagion of sinne infe­cted the world, we should haue seene no beast giuen to deuou­ring, or blood suc­king, but the fruits of the earth would haue sufficed all liuing creatures. for if the contagion of sinne had not infected the world, wee should not haue seene any beast giuen to blood nor to the pray, but the fruits of the earth would haue sufficed all things; which kind of foode indeed was prescribed vnto them by the Lord. In the meant while, although Isaiah saith, that the wild and the tame beasts should liue quietly together, to the end the blessing of God should appeare & shine euery where; yet notwithstanding he aimes chiefly at that which I haue said, to wit, that no hurtfull affe­ction should be discerned amongst the peo­ple of Christ, neither yet any crueltie or in­humanitie whatsoeuer. And whereas before [Page 134] they had beene as lions and leopards, they should now become like lamb; and sheepe; be­cause they shall haue put off all cruell and brutish affection. For by these kindes of speech, he meant nothing else but to say, that those which in times past had been like outra­gious and cruell beasts, should become gentle and tractable. And therefore he compares violent men and robbers, to wolues and beares, which liue of the pray and spoile: and pronounceth that they should become tame and meeke, so as contenting themselues with a common and ordinarie diet, they will carefully auoid the doing of wrong or hurt vnto any.

Now here we must argue from the lesse to the greater; to wit, if Christ doe appease and set the brute beasts at vnitie together, much more will hee nourish brotherly concord be­tweene men, whom hee will gouerne by the spirit of meekenesse. And yet it is not the Pro­phets meaning that any are thus gentle and peaceable of their own nature, before they be reformed by grace; but he promiseth, y^t how peruerse soeuer their nature shall be, yet they shall forsake their crueltie, and shall become as meeke as sheepe or lambs.

Whereas hee addes, that a little childe shall leade them: it signifies, that those beasts which were otherwise cruell and vntamed, shall rea­dily yeeld cheerfull seruice, so as there shal be no need to vse any violence to represse their crueltie. In the meane while, we must keep in minde the similitude which we haue touched; to wit, that those shall obey Christ, which shall be giuen vnto him, although they were out­ragious beasts before; and shall obey in such wise, that they shall by and by follow him, and that at his least becke: as it is also said in the 110. Psalme, verse 3. Thy people shal come willingly. Neither ought they to be placed in the ranke of sheepe, which are not indued with this meekenesse. Let vs suffer him then to master and rule vs, and let vs willingly sub­mit our selues to those to whom he hath gi­uen vs in charge, although they be like little children. Thus it seemes that the Ministers of the word should heere be compared to little children, because they haue no externall power; neither doc they shew themselues to haue any ciuill authoritie.

Obiect. But it may be demanded, whether there be not some who are meeke and gentle, who yet haue not been tamed by the doctrine of the Gospell. For it seemes indeed that the Pro­phet should say so, when hee compares some to sheepe, Ans. and others to beares and lions. I con­fesse we shall finde a meruailous diuersitie in men, who yet are led by the very instinct of their own nature: some are meeke and peace­able, others turbulent and inhumane; but yet it is certaine that all are sauage and outragi­ous, till Christ haue tamed them by the Gos­pell. All are puffed vp with ambition & pride, before they bee purged with this medicine. True it is that many may well counterfet a false appearance of modestie and humilitie,No true hu­militie to be found, where the Spirit of Christ dwels not. but in the meane while they burst with pride inwardly. To bee short, where the Spirit of Christ dwelles not, there let vs not looke to finde any true humilitie.

HE continues his former speech; to wit, that when men shall be receiued againe into fauour with God, and that they shall be pur­ged from their vices by the spirit of regene­ration, they shall then also bee freed from their hurtfull nature. For men should not neede to feare the biting of venemous ser­pents, but in regard y^t they are vnworthy that God should subiect the parts of the whole world vnder their authoritie. And in that the serpents haue this libertie to hurt little chil­dren, truely it thence appeares,The libertie of doing harme which one creature hath ouer an other, ar­gues that the whole poste­ritie of A­dam is infe­cted with sinne, euen form the conception. that all the po­steritie of Adam is infected with sinne from the conception in the wombe. Now we are to obserue this similitude whereof wee haue spoken; to wit, that those who are filled with an hidden venome to hurt, shall in such wise change their naturall inclination, that they shall not hurt so much as little children.

Some are openly fierce and cruell; others carry and nourish their malice in secret, as a serpent doth his poison; as Dauid also de­scribes it, Psal. 55.22. For some are more rea­die to manifest their malice; others more slow. In a word, whatsoeuer they be, he signi­fies that all must bee purged from their ma­lice, as well open as secret, after they shall be once subiected vnder Christ. He also signifies, that hence forward there shall be a generall securitie euerie where, so as those who are destitute of all helpe, shall liue in safetie, in such wise as they shall aduenture to expose themselues euen to the most perillous dan­gers.

NOw he plainely shewes, that euen men themselues hauing subdued their natu­rall peruersitie, shall bee inclined to equitie. He speakes then of the faithfull, who are true­ly regenerated into newnesse of life. For al­though there are many hypocrits full of ini­quitie, mingled in the Church with the elect of God; yet notwithstanding they are like to to the Ishmaelites, whom God will driue out thence when his time is. To this purpose we are to note that which is said in Psal. 15, 2. & 24.4. that none but the louers of iustice shall haue any setled or sure r [...]st in the Temple of God, to dwell there perpetually. This then appertaines to the lawfull citizens of the Church to bee pure and exempt from all de­sire to doe hurt. Whence we gather also, that it is a singular gift of the holy Ghost, when men abstaine from violent courses; because ambition, pride, crueltie, and couetousnesse, will ordinarily push them forward to wrong [Page 135] their neighbours euery kinde of way, and therefore the Prophet addes to very good purpose that this inestimable gift flowes from the kno [...]ledge of God. Thus then it behoues that all flesh be humbled, and that mē learne to put themselues into the protection and safegard of God, and to maintaine brotherly kindnes betweene thēselues when they know that he is the father of them all. For although many which are not yet renued by the spirit of Christ may haue some appearance of hu­manitie,There may be some ap­pearance of humanitie euen in the vnregene­rate [...] which yet sp [...]ings onely from selfeloue. yet is it very certaine that they are caried away therein with the loue of them­selues, because all haue this naturallie so rooted in them, that they will alwaies seeke their owne profit rather then the profit of an other, and therefore thinke they are put in this world only to serue their owne turne and not their neighbours: yea, they would haue all the world at their commaund if it were possible, which Plato Plato. also wisely con­sidered.

From hence proceed deceits, periuries, thefts, robberies, & an infinit other such like wickednesses. There is no fit remedie then to tame this vnbridled lust but the knowledge of God only. Now we see how the Prophet doth againe establish the dominion of Christ in the faith and doctrine of the Gospel, it be­ing the meanes (indeed) without which he doth not ordinarilie gather vs to himselfe: for thereby he illuminates our vnderstan­dings to manifest vnto vs the heauenly life, which is nothing else (as himselfe witnesseth) but to know him to be the only true God, and him whom he hath sent, Iesus Christ, Iohn 17.3.

Moreouer, the abundance of knowledge is here closely compared to that small taste which God gaue to the ancient people vnder the law. And albeit the Iewes were kept vnder such childish rudiments, yet vnto vs hath the perfect light of the heauenlie wisdome shined by the meanes of the Gospel, as Ieremiah also foretold, They shall not euery one teach his neighbour, nor euery one his brother, saying, Know the Lord, for they shall all know me, saith the Lord, from the least vnto the grea­test, Ier. 31.34. If so be y^t this fulnes of know­ledge then haue taken possession in our vn­derstandings, it will purge and cleanse them frō all maliciousnes. This place also informes vs what maner of Church there is in the Pa­pacie, where the light of holy doctrine being smothered, yea almost cleane extinct, their whole religion is, to be blindfolded in a bru­tish ignorance.

Now if it so fall out that we haue not a perfect knowledge at the first dash,Though we attaine not vnto a per­fect know­ledge the first day: yet we must en­deuour to profit more and more continually. yet we must endeuor day by day to profit more and more, 2. Pet. 3.18. and that in such wise, that the fruit thereof may issue from this roote. Whence it appeares that the greater part haue profited but very meanly in the schoole of Christ, when so many cosenages, extorti­ons, and violences haue their full swinge on all sides.

HE returnes againe to y^e person of Christ, and repeates the same similitude which he tooke vp heretofore in the beginning of this Chapter, to wit, of the roote, or sprig issu­ing out of the drie stock, which had no ap­pearance of any sap in it. He saith then it shal come to passe that the Gentiles, who in times past had the Iewes in abomination, shall yet come and doe homage to the King of the Iewes. Now this might seeme a thing altogether in­credible: and no doubt but this promise was a long time derided, because such a change should rather haue been expected when the kingdome stood & florished in his full strēgth then after it was destroyed. But needfull it was it should be brought thus low, to the end it might afterwards be exalted; and that the glorie and power of God might hereby be better knowne, then if all things had been in their florishing estate. For what is he that with the eyes of flesh could haue apprehen­ded such a height,Luk. 2.31.32 from a little sprig that it should be discerned of all people, and should draw the eyes of euery one vnto it? He com­pares it to a standard lifted vp on high: and we know that this was accomplished in the publication of the Gospel, yea much more excellentlie then if Christ had soared aboue y^e cloudes. Hereunto appertaines that which is said in S. Iohn, Numb. 21.9 As Moses lift vp the Serpent in the wildernesse, so must the sonne of man be lift vp, Iohn. 3.14.

Christ is then sought when wee run vnto him to obteine saluation, as in many places of the scripture, where the seeking of God, is as much to say as to put our whole hope and confidence in him. And therfore the Greekes haue translated, They haue hoped, respecting the sense, rather then the signification of the word.

As touching that which immediatlie fol­lowes, that his rest shall be glorious, all the expo­sitors almost do expound it of the Sepulcher of Christ, taking a part for the whole, because they by and by after referre it vnto his death. And to say the truth, the buriall of Christ was but an appendance of his death. The sense then according to their opinion should be, that the death of Christ which was igno­minious before the world, shall be full of glo­rie and maiestie. But when I consider all cir­cumstances more narrowly, the Prophet in this place by this word rest, signifies the Church: as also it is said in the Psalmes, This is my rest for euer, here will I dwell, Psal. 132.14. And thus he decketh the companie of the faithfull with an honorable title, because in them he will haue his perpetuall mansion. Seeing then that the Church at that time was exposed to mocks and reproches, he pro­miseth that it shall be brought to a better and more happie estate, and shall yet againe recouer her first beautie. Here then we haue an excellent testimonie, which giues vs to vn­derstand, that God will dwell for euer in his Church, although this shall not alwaies ap­peare so vnto men.

BEcause the prophesie touching the future glorie of the Church was incredible, hee now declares by what meanes it shall bee brought to passe; to wit, that God will mani­fest the strength of his hand to performe as it were a famous and memorable act. Moreo­uer, to confirme the elect people in good hope, hee brings to their remembrance the deliuerance past, to the end they might not doubt that God should not bee as well able to deliuer them now, as hee was to deliuer their fathers,Exod. 12.31. who had experience thereof in former time in Egypt. For this word againe, aimes at that, and it is all one as if hee had said, Now also will God be the Redeemer of his Church. This hee confirmes by another reason; to wit, although it seemed that God should despise his people; yet will hee not be depriued of his inheritance. The summe is, that God will take care of the saluation of his Church, to the end hee may not be bereaued of his right.

Notwithstanding hee speakes expresly of the remnant, because this deriuerance should appertaine but to a little handfull of seede. Lastly, hee repeates that which hee had said heretofore; Howsoeuer God separates and scatters his Church, yet can it not be that he should wholly reiect it; because it is no l [...]sse pretious vnto him, then our heritage is deare vnto euerie one of vs. Now he speakes not of the Assyrians, which had led the people into captiuitie, but also of other nations amongst whom the Iewes were scattered. For after the greater part of the people were carried into Babylon, some fled into Ethiopia, others into other regions; because they feared lest they should be led into the same bondage with o­thers. As touching Parthe, in the text it is Pa­thros, some thinke it should be Parthe; and this is probable, although others say that it is Arabia the Stony. Vnder the word Elam, he comprehends the Medes, Zocdians, Bactri­ans, and other Easterne people. Shinar, or Ethiopia, is comprehended in Chaldea. By Hamath, some vnderstand Cilicia, and other neighbour regions about Mount Taurus. Vnder this word of the Iles, the Iewes vnder­stand all the regions which are beyond the sea. For according to their opinion, Greece, Italie, and Spaine are Iles; because the sea is betweene them and others. We see then that the Prophet speakes not onely heere of the deliuerance which was vnder Zorobabel, but the aimes at a further marke: for the Iewes were not then carried into Egypt, neither into Ethiopia, nor yet into any other regi­ons. This cannot be vnderstood then of the deliuerance out of Babylon, but ought to be referred to the kingdome of Christ, vnder which this deliuerance hath been, and is ac­complished by the preaching of the Gospell. Moreouer, we must obserue, that this which is heere mentioned, is a speciall worke of God, and not of men; because hee saith, that the Lord shall stretch out his hand; heerein attribu­ting that to the diuine power of the Lord, which men cannot accomplish by all their strength.

We are also to note, that from the conside­ration of the benefits which the Lord hath done for vs in times past; wee ought to be the better confirmed in hope for the time to come: so as when we call to minde the deliue­rance out of Egypt and out of Babylon, Former de­liuerances should in­courage vs to hope for the like in time to come. 2. Cor. 1.10. wee may boldly conclude, that the Lord is as mightie now as he was then; and that he will no lesse assist vs at this day, euen in setting vp the Church againe in her primitiue beautie and glory. He can performe the same thing the third, the fourth, yea many times, which hee hath done once or twice. Whereas the Prophet calles those whom God deliuers a remnant, let vs learne not to affect a great multitude,Multitudes not to be af­fected, vn­l [...]sse truth and righte­ousnesse doe also flourish. but let vs content our selues with our small number, and not bee abashed al­though we be but a few. For if so be the truth and righteousnes of God florish amongst vs, we shall h [...]ue true and ample occasion giuen vs to rest therein securely.

THis verse containes nothing in it but the explication of the former. Now this ma­ner of speech is taken from a similitude, the sense whereof notwithstanding may be dou­ble; to wit, either that the Lord in making this signe, will amaze the enemies in such wise, as they shall not dare to stop the passages a­gainst the people which shall returne; or ra­ther that hee will set vp a signe to the poore banished, to the end they should make no dif­ficultie to take their iournie home againe. Besides, the vse of this doctrine hath its force amongst vs euen at this day: for looke how the standard is lifted vp in the Campe, to assemble euerie one to his colours, and to hold himselfe in battel aray; so also is the standard now set vp before vs, to the end all of vs should gather our selues together thereunto; that is to say, The Gospell which the Lord hath lifted vp amongst the Gentiles, and in the which Iesus Christ is preached vn­to vs. From hence let vs obserue, that we can­not be gathered vnto the Lord, vnlesse wee come vnder this ensigne, and bee vnited vnto him by faith. For he will not acknowledge vs for any of his sheep, if we be not gathered in from our scattering, and that all of vs doe as­semble our selues vnder this banner: as him­selfe also saith, My sheepe heare my voyce, and they follow me: Iohn 10.27. There is a re­petition in the word To gather: for he shewes how effectuall the calling of God shall bee, [Page 137] because he will set his people in their former estate, euen as soone as he shall be pleased to make but a signe onely.

The word scattering, is collectiue, and vn­der it he comprehends the Iewes scattered here and there. It seemes also that he alludes (as hee often doth in other places) to one selfe same text of Moses, where the Lord pro­miseth to gather together his people, when they shall be scattered to the vtmost parts of the world, yea euen into the foure corners of the earth: Deut. 30.4. Now this was fulfilled vnder the leading and gouernment of Christ: at this day therefore ought wee to hope, that by the meanes of this good Captaine, the poore and desolate Church shall bee resto­red. For otherwise there is little hope that this small remnant shall bee gathered toge­ther, vnlesse the elect doe bend their eyes to­ward this ensigne. We ought often therefore to call these promises to minde, to the end wee being vnderpropped by them, may bee more and more established and confir­med.

1 HEere hee promiseth that there shall bee such great tranquillitie in the Church, 2 that the Israelites and the Iewes shall not waste themselues any more by ciuill dissensi­ons, 3 neither yet bee molested in any sort by their enemies: also, that they shall not bee subiect to hatred nor enuie, as they were be­fore. Not as if there should no wicked ones at all be found still among them; but that the Lord will roote them out at the last. Yet we are especially to obserue that which he addes touching the pacifications of ciuill hatreds and dissensions; to wit, that the children of Abra­ham shall no more molest one another, but shall be at vnitie in one religion, and in the true feare of God. For it was an odious and detestable spectacle to see them so long time sworne enemies one to another.Enuie the fountaine of dissensions. It is not for nought that he shewes the fountaine of dissensions; to wit, enuie, which was the cause why the successours of Abraham did rent one another, when the Tribes of Iudah and Ephraim stroue amongst themselues for the excellencie. This cursed fire brand enuie, hath kindled all the warres in the world, when as no man will humble himselfe, nor part with the least iot of his right. In a word, the Lord promiseth heere, both an out­ward and an inward peace, which is an excel­lent and desireable benefit aboue all things.

But some will say, that this was neuer yet accomplished, Obiect. and that we haue rather seene the contrarie come to passe. For as soone as the Gospell beganne to be published, diuers wars, tumults, and horrible persecutions fol­lowed thereupon; all the world almost was in an vprore and shaken: and since I pray you, what peace hath the Church had within it? Satan by sowing of his cockle and cursed seede, hath stirred vp horrible troubles euen amongst Christians themselues; so as the Church hath had none more dangerous nor deadly enemies, then those that haue been nourished and maintained in her owne lappe.

I answere, Ans. that the Prophet heere com­prehends the whole Kingdome of Iesus 1 Christ, and not one age or generation. For in this life wee doe but onely taste the first 2 fruits as it were of this Kingdome. Moreouer, 3 although the Church be vexed with enemies, as well strangers as domesticall, yet euen in the midst of them, God ceaseth not to pre­serue and maintaine it: and thus in the end 4 ouerturnes all his enemies. Also, this prophe­cie properly appertaines to the true and law­full children of Abraham, whom the Lord daily purgeth by afflictions and banishments; causing them by this meanes to forget all am­bition and enuie: for we shall not vsually find desire of vaine glorie amongst them, who haue been meekened and instructed in the schoole of Christ. Thus then, that which Isai­ah heere promiseth, hath alreadie beene ful­filled in some part, and is accomplished euery day. But we must goe on still in these exerci­ses, and haue fightings daily, as well within as without, vntill wee obtaine that eternall peace which wee sh [...]ll inioy heereafter, with all felicitie in the Kingdome of God.

HIs meaning is, that the Lord will also as­sist his people by another means; to wit, that he will triumph ouer his enemies, & sub­due them vnder his power. For as he hath hi­therto spoken of the safetie of the Church; so now also he declares, that shee shall obtaine victorie ouer her enemies. Now hee makes mention of the nations against whom the Iewes had continuall warres: the Philistims 1 assailed and molested them on the one side, on the other side they had the Ammonites and 2 Moabites, by whom they were conioyned both by consanguinitie and neighbourhood. And 3 on the other side were the Idumeans, who were not withheld by any neerenesse of kin­red whatsoeuer,Gen. 36.1.8.9. from being the sworne ene­mies of the Iewes; they came of Esau the bro­ther of Iacob, the remembrance whereof ought to haue turned them from all hatred and rancour.The Church ouercomes by suffering. And therefore the Lord promi­seth to his Church, that although she should haue enemies, that yet notwithstanding by suffering vnder them, shee shall conquer and bring them vnder in the end.

The stretching forth of the hands, signifies the domination which the Church shall obtaine ouer her enemies: for ordinarily the hand, [Page 138] signifies power, and the Hebrues vse the phrase, To stretch out the hand, to subdue this or that. So as it is said in the Psalme, I will set his hand in the sea, and his right hand in the floods, Psal. 89.26. To stretch out the hand then signifies power to rule and go­uerne; and contrariwise he also addes the obedience which the enemies shall yeeld vnto her.

The Iewes who dreame of an earthlie king­dome and Messiah, interpret all these things carnallie, and draw them to I wot not what outward power, whereas they should rather be esteemed according to the state and con­dition of Christes kingdome. True it is that the effect of this prophesie was seene to be fulfilled in some part, when the Lord brought back the Iewes from captiuitie, at which time he raised them vp into a good estate in de­spite of all their neigbour enemies: but the faithfull were to expect a more excellent vi­ctorie, which in the end they obteined by the preaching of the Gospel. For albeit we must fight continuallie vnder the crosse, yet we ouercome our enemies notwithstanding: 1 first, when being deliuered from vnder the tyrannie of the diuell & vnbeleeuers, we are called and maintained in freedome by Iesus Christ, that the flesh with all his lusts may be 2 brought vnder: secondly, when by meanes hereof we liue to him,Luk. 21.19. and possesse our soules in patience, quietly with a meeke spirit bea­ring whatsoeuer befalles vs. We also heape coles of fire vpon the heads of our enemies,Rom. 12.20. and by this meanes likewise we obteine vi­ctorie ouer them and ouer all their iniuries and reproches, vnder which it seemes we are subiect.

He meanes nothing else in this verse but to shew that the Lord by his admirable power will open a way vnto his people which seemed to be shut vp before. Now he speakes by a figure, for one side of the sea is called a tongue, because when the sea enters vpō both lands, and occupies one part, it seemes like a tongue thrust out. He speakes of the Egyptian sea then, yea of Egypt it selfe, which he yet more plainly declares hereafter. But he prin­cipallie names the sea and the riuers, because these be fortresses of the regions and the clo­sings in of all passages.

Vpon the riuer.] No doubt but he meanes the riuer Nilus, which watereth and compas­seth all Egypt in many places, by meanes whereof they might haue shut vp the passage before the people returning into Iudea. I doubt not but the word Ruach is here taken for wind, although these words of the Lord be ioyned therewith: for all the winds are the Lords, seeing he gouernes and guides them as it pleaseth him, and especiallie a vehement whirlewind raised vp miraculouslie is so taken when this word is vsed.

Now he alludes to the first deliuerance of the Church whē it was brought out of Egypt. For whē it pleased God to giue them passage, he dried vp the sea by the violence and force of the winds, Exod. 14.21. I grant that God needed not the help of winds, because he was able to haue done it of himselfe: but when he vseth ordinarie meanes, first from thence 1 wee learne that all creatures are readie to yeeld obedience vnto him. And howsoeuer they haue their naturall course,What we haue to learne from Gods wor­king by ordi­nary meanes. yet are they all in his hands, so as he will turne their force and violence which way soeuer it shall please him. For example, when the wind ariseth, it takes his beginning of a naturall cause: all the winds also haue their seuerall proprie­ties: the south wind is moyst, the north wind cold, and the effects which proceed from them are altogether alike: for the south wind makes the bodies moist, and the north wind dries them. The Lord shewes by admirable miracles that he hath a superior power, and an ouerruling hand farre aboue these natu­rall causes, so as nature (that is to say, the dis­position of things, as prophane men haue i­magined) ouerrules not, but he only. Se­condly 2 he shewes, that when he thinks good he changeth the nature and order of things, to the end he may be acknowledged the au­thor of them, because such a change doth the better set forth his power and domination. This is the cause why Isaiah speakes not of the wind alone, but of the wind of the Lord, to the end we might know that the wind is not raised vp by chance, but is directed by the hand of the Lord.

And he shall smite him in his seuen streames.] Others translate floods, and expound it thus, He will diuide Nilus into seuen parts. Now although this exposition be receiued of all, yet I approue not of it; and as I take it, they haue failed here by forgetfulnes rather then by ignorance, for I hold them learned men notwithstanding, and such as are well exer­cised in reading the ancient writers. It is well enough knowne by histories, that Nilus hath seuen principall mouthes; others were called false mouthes, because they had no name. Look then how many armes or mouths it had, so many streames and riuers it made as it seemes; and his riuers would haue been so many lets and impediments to slacken the voyage. Now Isaiah did purposely name thē, because of the great fame of this flood. More­ouer, although this flood was deepe, yet not­withstanding he saith, it shall be so dried vp, that one shall not neede to pull off his shoes to passe ouer it: which yet they must needs haue done if there had been neuer so little water remaining.

The Prophet then vnder these borowed speeches meanes nothing else but to certifie them, that no power whatsoeuer shall be able to let God, when it pleaseth him to deliuer his people out of captiuitie. He touched the historie of the first deliuerance, to the end they might know that the same should now befall them which had hapned to their fa­thers [Page 139] in times past. This is the cause why he doth thus paint it forth before their eyes, be­cause the meanes of this deliuerance should not appeare. For this promise so barely pub­lished, would not haue entred into their hearts so effectually as this notable exam­ple did, which was thus propounded and set before them.

THis verse containes no new matter, but opens that further which went before; to wit, that the people shall feele the verie same powerfull hand of God in their deliue­rance out of Babylon,Exod. 14, 29. Iosh. 3.16. as they had formerly proued in their deliuerance out of Egypt. He opened a way thorow the seas, also thorow 1 a waste desert: and lastly, thorow the midst of 2 Iordan: euen thus will hee make way againe, 3 Isaiah saith, for his people by the same admi­rable meanes. Now what the Lord hath once done, let vs expect the same againe for the time to come; and let vs to this end consi­der the antient histories. This also ought to bee referred to the last deliuerance of the Church, when wee altogether shall be fully deliuered out of all miseries and calamities: so as howsoeuer the things which are taught vs concerning the resurrection and eternall life, seemes incredible vnto vs, and that the meanes thereof appeares not vnto vs as yet; let vs know notwithstanding, that it shall be easie with God to finde both the way and meanes.

ISaiah now exhorts all 1 the faithfull to ren­der thankes to God: although the exhorta­tion 2 hath also this drift; to wit, that they should giue the grea­ter credit vnto Gods promise. For hee hath sealed it vp as it were vnto them by this ex­hortation; to the end they should assure themselues that it is vnmoueable. As also that they should not imagine that the Prophet meant to feede them vp with a vaine hope, when hee put this forme of thanksgiuing as it were into their mouthes: which thankes, they could not haue giuen, vnlesse the occa­sion thereof had been both sure and stedfast. 3 In this song also hee shewes why it is that God doth good to his Church; to wit, that the me­morie of his blessed name might be magnifi­ed; not that he needes any of our praises, but because this is profitable vnto our selues. For we ought diligently to consider, what honour he doth vs when he vouchsafes to serue him­selfe of our indeuours, in the magnifying and publishing his glorious name; wee notwith­standing being such vnprofitable, yea alto­gether vnprofitable seruants. The Prophet in this song addresseth himselfe in generall to all the people, euen as if hee spake to one man: This is noted from the word. Thou, in the text. for it was requisite they should be ioy­ned together, as if they had been but one. According to this example, our coniunction ought to be so strait, that there should bee but one soule and one mouth: Rom. 15.6. especially if wee meane that our prayers and thanksgiuings should bee acceptable before God.

Though thou wast angry.] The summe of this songThe summe of this song. is, that howsoeuer God was iustly pro­uoked to anger against this people, yet notwith­standing satisfying himselfe with one little stroke of the rod, he will easilie be appeased. Now because the particle Ci, is often put for shewing of the cause, some translate; O Lord I will praise thee: for being angry against me, thou wert by and by appeased. But be­cause it is sometime taken otherwise, I haue followed that which I thought to agree best to this place. The faithfull then doe first ac­knowledge 1 their fault: secondly, they attri­bute 2 their deliuerance out of their miseries, vnto the mercy of God. Now be cause the verbs are put in the future tence, one may also expound, The chastisement wherewith thou smitest me for a time, shall be no impe­diment that thou shouldest not pitie mee at the last, and giue mee matter of ioy and con­solation. Whether of the expositions soeuer we receiue, this sentence ought to be dili­gently obserued: for as soone as our hearts are touched with the feeling of Gods wrath, wee are sollicited vnto despaire; so as if the danger be not speedily preuented, wee shall be ouerwhelmed before we are aware. Satan also tempts vs euery kind of way, and assai­eth all meanes whereby hee may put vs out of heart. So much the more neede haue wee then to bee well armed with this doctrine; that howsoeuer we feele the wrath of God, yet we may resolue with our selues, that it shall not indure long: but that hee will send vs some consolation after he hath chastened vs.

But if we haue deliuerance,Afflictions no satisfa­ctions of Gods iustice. then let vs re­member that the afflictions are ended: not because we haue satisfied the iustice of God, as if we had merited it at his hands; but be­cause he beares with our weakenesse, euen of his fatherly louing kindnesse. This confession [Page 140] therefore appertaines properly vnto the faithfull and elect:Gre [...]t diffe­ [...]ence betweene the afflictions of the godly and the wic­ked, th [...]ugh they seeme alike in out­wa [...]d appea­rance. for although the afflicti­ons of the faithfull & the wicked are alike in appearance, yet is there great difference be­tweene them. For the wrath of God against the reprobate is perpetuall: and the plagues which they receiue are the tastes and begin­nings of their eternall destruction: neither haue they any promise of refreshing or com­fort But the faithfull feele by experience, that the wrath of God endures not long, and doe therefore cheere vp their hearts with good hope and assurance; because they know that God will be mercifull vnto them in the end: which hope certifies them, that hee chastiseth them not so much for their sinnes, as rather to bring them to repentance,1. Cor. 11.31. that they should not perish with the world.

ALthough wee ought to apprehend the helpe of God in the midst of afflictions by faith, yet Isaiah speakes heere of that knowledge which is grounded vpon experi­ence: for he endites a song of reioycing, when God by outward testimonies gaue them to vnderstand, that he was pacified towards his Church. Heereunto appertaines the particle behold, because the bright and shining light of Gods countenance, which had for a time bin hidden from them, did now shine againe vpon them; and that so apparently, that it might almost be pointed out with the finger. Now inasmuch as wee are terrified in afflicti­ons, so as it cannot be auoided, but y^e the con­science of sinnes will ouershadow our vnder­standings; no otherwise then as if the helpe of God were farre from vs, or did nothing at all appertaine vnto vs; the Prophet doth heere describe what a change there is in the affections, when God hath once reconciled vs vnto himselfe. But this prophecie extends it selfe principally vnto the comming of Christ,This pro­pheticall song extends it selfe prin­cipally to the comming of Christ. in which time God caused his saluation to ap­peare after a more speciall manner.

He addes afterwards, that when wee are once well resolued that our saluation dependeth vpon God, that the same is a stedfast foundati­on of fall assurance, and a singular remedie to appease feares. For without this wee must needes tremble, be still in vnquietnesse and perplexities, and miserably tossed to and fro. Hence wee gather, that confidence pro­ceedes from faith,Confidence proceedes from fai [...]h, as the effect from the cause. as the effect from the cause. For by faith we feele that our saluation is in God: from thence followes a quiet and peaceable estate in the conscience: but where faith is not, there the conscience cannot be in quiet. Let vs know then that we haue well profited in faith,We haue wel profited in faith, when we are fur­nished with this confi­dence. when we are furnished with this confidence which the Prophet heere de­scribes.

Moreouer, this confidence ought so to beare rule in our hearts, that it ought to put all feare and horr [...]ur to slight: not that wee can be vtterly exempt from all feare and dis­quietnesse,Confidence ought so to beare sway in our hearts [...]s to put all feares to flight. but because assurance will beare away the victorie at the last. Yet notwithstan­ding wee must remember what I haue said; namely, that the Prophet heere sets forth the cheerefulnesse which the faithfull inioy, when God is fauourable vnto them; whereas in former times they were almost ouerwhel­med vnder the weight of temptation.

For the Lord is my strength.] He more cleere­ly and in a more especiall manner expresseth, that the faithfull shall haue good occasion to sing, because they shall know by experience, that their strength was in their God: for the truth is, that their deliuerance was an excel­lent proofe of the power of God. But seeing Isaiah recounts not heere the benefit of one day onely, but extolles the worke which God determined in himselfe, to continue vntill the comming of Christ; it thereupon fol­lowes, that the praises of God are not soun­ded forth as is meete,Who they be that are fit to praise God. vnlesse it be by them who feeling their weakenesse, doe onely seeke vnto God, that hee would furnish them with strength and power. For it is not said heere, that hee should be a part, or the stay of our strength, but that hee is our full and perfect strength. The reason is, because wee haue no more strength and power, then that wee re­ceiue from him. And in this regard also the faithfull say, that he is their song; because they are thus liberally dealt withall by him, to the end they should exercise themselues in thanksgiuings. Whence we gather, that the beginning of ioy proceedes from the fauour of God,Psal. 50.23. and that the end of that ioy is the sa­crifice of praise. Truely the hearts of the faithfull ought to bee so disposed to pati­ence,We ought to praise God euen then when we se [...] manifest to­kens of his wrath, much more when wee per­ceiue signes of his fauor. that they should not cease to praise God euen when they see tokens of his frow­ning countenance: yet in the time of peace and prosperitie, they haue much more cause to open their mouthes, to the end they may sing forth y^e benefits of God with a loud voice.

But because the wicked reioyce euen whilest they despise God, and besot them­selues like bruit beasts with a false ioy, rock­ing their consciences asleepe therein, neuer awaking themselues to praise God, iustly doth our Sauiour Christ curse their ioy; Woe bee to you, saith hee, that now laugh, Luke 6.25. for you shall weepe: your ioy shall be turned into heaui­nesse, and your laughter into gnashing of teeth. In the end of the verse, if any be plea­sed to retaine the preterperfect tence of the verbe, the sense will be, that the faithfull sing ioyfully, because God hath saued them. The sense will also agree very well in the future tence; to wit, that God hath not deliuered his chosen once onely, but that hee will also continue the same vnto the very end: for the faithfull ought not to stay themselues in the beholding of the present benefit alone, but to stretch forth their hope to the continuall progresse of Gods fauour.

BY this verse he confirmes that which we haue touched before, to wit, that this [Page 141] Chapter is as it were a seale to confirme the promise made touching the deliuerance of the people;This song is a seale to confirme the promise made tou­ching the peoples de­liuerance. as if he should say, The saluation of the Lord is set before you as a liuing foun­taine, out of which you may draw waters in a­bundance. This similitude is very fit, for as there is nothing more necessarie for this pre­sent life then water, so nothing troubles and disquiets vs more nor goes so neere vs as the want thereof doth. Thus by a figure called Synecdoche (when a part is taken for the whole) he shewes that whatsoeuer is neces­sarie for the sustentation of life is giuen vs freely out of the meere bountie of God. And because we are barren & emptie of all good things, it is no maruell that he compares the 1 mercie of God to a fountaine which satisfies 2 them that are thirstie; refresheth those that 3 are parched with heate; and recreates those that are wearie and laden.

Of the sauiour.] This word sauiour agrees much better heere then if he had said, out of the fountaines of God. For wee haue farre greater cause of consolation when we know y^• himselfe is the author of our saluation. The Prophet therefore hath appropriated this epithite according to the circumstance of the place. Now if this promise comprehends vnder it the whole kingdome of Christ, wee for our parts ought alwayes to applie the same vnto our vse. Let vs know then that the goodnes of God is heere offred and set be­fore vs, to the end we might satisfie our selus to the full therewith. For we ought (as Dauid saith) to be as the parched ground, gaping for thirst, Psal. 143.6. and to aspire vnto these waters of the sauiour. Now this goodnes of God is wonderfull and incredible, when he per­mits not that our desire should be in vaine, but freely offers and presents a fountaine vn­to vs, out of the which we may draw waters in abundance. Moreouer, Iesus Christ is this fountaine,Iesus Christ the true fountaine. and in him we haue the participa­tion of all Gods benefits; for as S. Iohn saith, we draw all out of his fulnesse, Iohn 1.16. It remaineth then that wee goe directlie vnto him as soone as our pouertie and want pres­seth vs.

HE not only exhorts them one by one to praise God, and to giue him thanks, but would also that they should stirre vp others with them to doe the like: And as he had sayd before,Chap. 2.3. many people shall goe and shall say, Come, and let vs goe vp to the mountaine of the Lord, prouoking one another by mutuall exhortations to imbrace the pure wo [...]ship of God: so after he hath commanded euery one of them to render thanks to God, he would now also that they should incite one another to the same dutie. He shewes then that this ought not to be said only to one, but to all; and not only in one time, but for their whole life. Now in a briefe summe he shewes how God is rightlie honored when he commands vs to call vpon him, and to reioyce in none but in him only. For this cause also the holy scrip­ture by the word Inuocation, comprehends of­ten times vnder it the whole seruice of God, vsing therein a part for the whole: for by prayer wee shew the trust that wee haue in God; and this indeede he requires of vs a­boue all things. I also thinke that p [...]ayer is ioined with praise, that the Prophet might comprehend the whole seruice of God.

Make mention &c.] His meaning is that this deliuerance shall be so excellent a work, that it ought not to be hidden from any corner, but published thorowout the whole world. I grant that he would haue the Iewes to ac­knowledge this in the first place, but after he caused all people to haue the knowledge of it. And this exhortation whereby the Iewes shewed their good will, was as a preamble to the preaching of the Gospell which was af­terwards published. For as the Iewes magni­fied the fauor which God had shewed them a­mongst the Medes and Persians and other nations neere about them; so also after Christ once appeared, they ought to haue been he­raults to publish the name of God thorow­out all the quarters of the world. Hereby it appeares with what zeale all the faithfull ought to be moued, namely, that they cause the goodnes of God to be manifested vnto all, to the end the seruice of God may be im­braced. Now we ought then especiallie to be moued with such an affection when we haue been deliuered from some great danger, as out of the iawes of the diuell, and from vnder the tyrannie of eternall death.

HE goes on stil with his exhortation, shew­ing vs from what affection this prayse ought to proceed; for he teacheth that it is our dutie to publish the goodnes of God in all places: and yet must we not exhort nor prouoke others to go forward, and our selues in the meane time to stand still with our armes acrosse, but we ought to leade them the way by our example: for there is nothing more absurd then to see them slothfull and negligent, which prouoke others to prayse God. Now in saying that God hath done ex­cellent things, he thereby signifies that there is great cause to sing. Neither in deed would the Lord haue them to sing forth his praises vpon no ground; but he gaue them ample and very good cause thereof when he deliuered his people out of that extreme hard bondage. Now we haue alreadie said that we must not restraine this song to one moment of time, but that it ought to be extended euen vnto the whole kingdome of Christ. This worke therefore is excellent indeed when God sent his Sonne,Ioh. 3.16.17. Heb. 2.14. by whom he hath reconciled vs vnto himselfe, and hath destroyed the domi­nion of death and of the diuell. If wee then consider wel of this worke of our deliuerance as we ought, we shall haue exceeding abun­dant [Page 142] matter giuen vs to praise God. When he saith in the last, member, that this is knowne in all the world; hee therein toucheth the cal­ling of the Gentiles, and confirmes that which hath been alreadie said; to wit, that this worke shall be such as it ought not to be concealed in some one corner; but to be pub­lish [...]d thorowout the whole world.

HE againe exhorts the faithfull to reioyce in God, and therewithall shewes what is the true reioycing, and whereupon it is grounded.No felicitie but where God dwels. For we can haue no felicitie, but when God dwel [...]es in the midst of vs: without this, our life is poore and miserable, although wee had the abundance of all other benefits and riches whatsoeuer. So then if our hearts bee ioyned to this treasure, this felicitie will draw all our senses easily vnto it. He calles God holy, to the end we might know that he will make himselfe felt of vs when he dwelles with vs: that is to say, wee shall not onely re­uerence his Maiestie, wherewith wee are by and by ouerwhelmed; but that we shall be al­so fully assured that hee hath a fatherly care ouer vs, albeit wee be separate from the rest of the whole world. For he calles him the holy one by the effect; because by gathering vs vn­der his wings, and sauing vs by his grace, he sanctifies vs as a thing consecrated for his owne vse. And therefore if God be with vs, the fee­ling of his gratious presence will fill our hearts with ioy vnspeakeable. By reioycing and singing, he signifies, that when God display­eth his power in the midst of vs, wee haue oc­casion to reioyce greatly. Also, speaking di­rectly to the inhabitants of Zion, he shewes that all are not capable of so great a benefit: and hee therewithall closely exhorts vs to perse­uere in the vnitie of faith, that being knit vn­to the Church, we may reioyce with this hap­pie and blessed ioy.

From the first Chapter hitherto, the Pro­phet hath denounced iudgement against the two Kingdomes of Iudah and Israel: from the beginning of the Chapter following, to the 24. the Prophet foretelles what horrible calamities should befall the enemies of the Church. And thus God iudgeth his owne house first, as Peter speakes, 1. Pet. 4.17.

Seuen rea­sons shew­ing the cause why God caused the ruine of the Churches enemies to be foretold. FRom this Chapter vn­to the 24. the Prophet foretelles the grie­uous and horrible ca­lamities which should befall the Nations and Countries then knowne to the Iewes; either because they were neighbours vnto them, or else in re­gard that they had traffique or leagues with them.

And this he doth vpon good reasons: for 1 when diuers changes happened, some thought that God did sport himselfe as it were, and tooke pleasure to bring base things 2 to confusion: others thought that all things were guided by a blind violence of fortune; of which profane histories giue sufficient te­stimonie: and verie few there were who could be resolued that these casuall mishappes were ordained and gouerned by the counsell of God. For no one thing is so hardly beaten in­to mens heads as this; namely, that the world is gouerned by the prouidence of God. Ma­ny indeed wil confesse this with their mouth, but the number of them is verie small which haue it truely engrauen in their hearts. We neede but one little puffe of wind to trouble vs, and behold we are vndone: then fall wee to searching the causes of it, as if this depen­ded vpon the will of men. What will we doe then, when all the world is in an vp­roare, and that all things are so changed in diuers places, that it seemes they must needes shiuer into peeces? Well, we see then it is very profitable that Isaiah and the rest of the Prophets should speake of such calami­ties, to the end that all might vnderstand, that they come not to passe but by the se­cret and wonderfull counsell of God.

For if they had prefixed no prophecie tou­ching 3 this matter, things being thus sudden­ly confused, it might easilie haue troubled and appalled the hearts of the faithfull. But when they knew long time before that this should come to passe, they had therein a mi­rour wherein to behold Gods prouidence touching the things that happened.

After that Babylon was taken, vse and ex­perience 4 taught them, that those things which they had learned in times part from the mouth of the Prophets, had not been foretold at random nor in vaine. Notwith­standing, there was an other cause why the Lord commanded that the ruine of Babylon and other places with it was foretold: not that the Babylonians had any profit at all by these prophecies, neither yet the other Na­tions, as though these writings came to them.

Another cause then was this, God meant by 5 this consolation to asswage the sorow of the faithfull, lest they shold grow out of hert, as if their estate had bin worse then that of y^e hea­then, [Page 143] if they should haue seene them escape the hand of God altogether without punish­ment. For if so be the monarchie of Babylon should haue continued safe, the Iewes would not only haue thought they had serued the Lord in vaine, and that the couenant which he had contracted with Abraham had been to no purpose, seeing strangers and wicked men were better dealt withall then the elect people of God: but they might also haue en­tred into a worse suspition, to wit, that God had fauored these cursed theeues, who trod all iustice and equitie vnder their feet by their robberies and seditions; truely they 1 might by and by haue thought either y^e God 2 had had no care of his people, or else that he wanted power to succor them in their need; 3 or that all things were turned vpside downe by the confused mouing of fortune. To the end then they should not be too much ap­palled, nor become vtterlie desperate, the Prophet preuents this by the consolation of this prophesie, shewing therein that Babylon also shall be punished.

6 Moreouer this comparison did admonish them how grieuous the chastisement should be, which they of set purpose had pulled down vpon their owne heads: for if God threaten the vnbeleeuers and prophane nations so sharplie, who yet haue erred in darknes, how much more seuere ought his anger to be a­gainst his people, who had wittinglie he rebel­led against him?Luk. 12.47. Iust it is that the seruant which knew his masters will and did it not, should be beaten with more heauie stripes. When God then denounceth such rough pu­nishments against poore blind wretches, he therein did set a looking-glasse before the Iewes (who had been trained vp in the law) what chastisement they had deserued.

And yet the chiefe marke that Isaiah aimes 7 at in these prophesies, is to shew the Iewes how deare and pretious their saluation was in Gods eyes, when they saw that he tooke their cause into his owne hand, and execu­ted vengeance vpon the wrongs which had been done them.

Now in the beginning the Prophet spake of the destruction and wasting of the king­domes of Iuda and Israel (as we haue seene) which was to come,When God corrects, he alwais begins with his owne. because iudgement must first begin at the house of God, 1. Pet. 4.17. for the Lord hath a speciall care of his owne, and chiefly regards them. Wherefore euen as often as we reade these prophesies, let vs learne to applie them to our vse. True it is that the Lord doth not by piecemeale fore­tell all things which come to passe at this day in kingdomes and amongst nations, and yet notwithstanding hath he not resigned vp the administration of the world, which him­selfe keepeth in his owne hand, to another, When we then see the ruin of cities, the cala­mities which befall nations, and the change of kingdomes, let the things aforesaid come vnto our minds, to the end we may humble our selues vnder Gods scourges, and learne to be wise by other mens costs, and crie vnto the Lord for comfort in our afflictions.

Vers. 1. The burden.] As touching this word b [...]en, What is vn­derstood by this word burden. which we shall meete so often with­all, I will brieflie shew how we are to vnder­stand it. When the Prophets meane to de­nounce any aduersitie, they vsuallie vse this word burden, that the people might know 1 how no aduersitie should happen which the Lord himselfe should not lay vpon them, euen as a burden or fa [...]dle is laid vpon mens shoulders. Now in regard that the wicked­nes and inflexiblenes of the people constrei­ned the Prophets to speake incessantlie of Gods scourges, thence it came to passe by a common stout or deriding maner of speech, that the Iewes gaue this name of burden to all the prophesies, as it appeareth in the 23. of Ier. vers. 36. where the Lord sharplie rebukes them, because by this flouting kind of speech they not only disfamed his word, but also made it odious and contemptible.

Moreouer this word shewes, that God sends 2 all calamities and afflictions to the end euery one may beare the punishment of his owne sinne. He expresly shewes, that that which he was to threaten was reuealed vnto him by a heauēly vision, to the end this authoritie might put all discourses of fleshlie wisdome to si­lence. It was a thing no doubt hard to be be­leeued, that a Monarchie so beautifull, and a­bounding with so great riches, could be o­uerthrowne by any meanes. In regard there­fore that so great a power might not dazell their eyes, the Prophet brings them to the truth of the heauenly oracle, to the end they might by faith vnderstand that iudgement of God which they were not able to compre­hend by sense.

THere is a similitude in the word moun­taine, because it is spoken to Babylon, 1 which (as we know) was seated vpon a plaine: but he sets it as it were vpon an hie place like a fortresse mounted vp aboue all peoples, and that in regard of the Monarchie. Vnlesse any 2 had rather take this word indefinitly: as if he should say, that whē the standard shall be lifted vp, they shall runne thither from farre coun­tries, because it will draw people vnto it from all parts by the sight of it. I take this latter sense to be the most probable; but I thought it not amisse to set downe that first which was commonly receiued.

Notwithstanding, this might seeme ridicu­lous, that the Prophet should heere lay a commandement vpon the creatures, as vpon his subiects; were it not that he was taught to doe so of God, and was furnished as it were with his authoritie. For a priuate man heere commands the Medes and Persians; hee calles armies, he bids them display the banner, sound the trumpet to prepare vnto battel. In this place then wee haue to consider the Maiestie of God, in whose name he speakes; Doctrine. and also the vertue and efficacie which is alwaies ioy­ned to his word. Wee often meete with these [Page 144] kindes of speech in the Prophets, to the end we might know that God threatens nothing by his seruants, the execution whereof is not at hand. Isaiah might haue spoken more sim­ply, and in plainer tearmes might haue told them, that the Medes and Persians shall come, and breake open the gates of Babylon, how strong and inuincible soeuer they see­med to be. But these exclamations haue much greater vehemencie in them, when hee not onely threatens war, as taking to himselfe the person of an Herald; but with soueraigne authoritie, commands the Medes and Persi­ans to come, as if they were souldiers vnder his pay. Besides, he not onely teacheth that they shall bee readie when God shall onely make a signe vnto them, because they shall be pricked forward by his secret instinct: but being sent of God to denounce the ruine of Babylon, he attributes the effect of so incre­dible a thing to his owne voice. The summe is, that when God hath once spoken, we neede make no doubt but that his word shall be ac­complished.

This is also worthy our obseruation, that he speakes to the Medes and Persians, and yet names thē not: and this hath much greater ve­hemency in pointing them forth with the fin­ger: as when we say, This man, and that man. This manner of speech serues to confirme the prophecie, when he shewes things which were far off, as being present. When he saith; Shake the hand, and they shall enter: his meaning is, that the Medes and Persians shall no soo­ner set forward at Gods commandement, but they shall haue an open and easie way to march, without any impediment. Now al­though the Hebrewes call Princes, gracious Lords, and bountifull, (as our Lord Iesus Christ also giues them this title in the Gos­pell) notwithstanding it rather seemes that the Prophet speakes of the excellent power whereof the Babylonians boasted.Luke 22.25. For they were furnished with multitudes of people, and all preparations for war, aboue any o­thers: so as it was a thing incredible vnto them, that they should euer be ouercome. But the Prophet declares that nothing shall bee able to let, that God should not prepare the way, and giue passage to the enemies.

HEere the Prophet brings in the Lord speaking and declaring his Commande­ments. He calles the Medes and Persians his sanctified: that is to say, those which hee had prepared. For the verbe To sanctifie, is diuersly 1 taken: sometimes it is referred to the spirit of regeneration, which is peculiarly giuen to 2 the elect of God. Sometimes also it signifies to set apart, or prepare: which signification is the most fitting to this place. Now all those whom the Lord creates, hee also appoints to some certaine vse; and scatters not men here and there vpon the earth at randome, to range whithersoeuer they think good: but he gouernes them by his secret counsell, orders and moderates the violences of the repro­bates, so as hee moues them at his pleasure, this way or that way; and then represseth and pulles them in short when hee listeth. And therefore he calles them sanctified, whom hee hath set apart, and prepared for his ser­uice, howsoeuer they bee no whit aware of it,

Whence wee are taught, to attribute and referre all the changes in this world, to the secret counsell of God. In this place also wee haue a meruailous consolation; to wit, that the wicked shall be able to doe nothing but that which is decreed of God, let them en­terprise what they will. Where hee immedi­ately addes, that he hath called them; it is much more then to command: which hee puts in the first place. For his meaning is, that the ene­mies shall not onely rouze vp themselues at the signe which God shall giue them, but at his expresse commandement: euen as if I should call one to come vnto mee, and hee should forthwith follow me. He shewes then that Ba­bylon shall be destroyed by the Medes and Persians, no otherwise then if they should yeelde obedience to the call of God. For al­though their ambition, pride, and crueltie, was the motiue (touching themselues) which prouoked them to the warre; yet God fit­ted them thereunto without their priuitie, that they might bee the executioners of his iudgement.

HE now addes a more liuely description, by which he sets the things themselues as it were before their sight, because y^e Pro­phets contented not to speake only, vnlesse therewithall they did euen plainely repre­sent the things wherof they spake; for words barely and coldly pronounced after a com­mon maner, moue not so much; neither doe they touch mens hearts so to the quick as fuguratiue speeches doe, which represent the liuely image of things. It is then as if the Prophet should say, You now heare a man speake, but know ye that this voice shall haue such great efficacie that by the very sound thereof nations shall be moued, peoples shall make a noyse, and a great sound, for the great multitudes of them; yea, they shall cast forth fearefull cries, and all to bring Babylon to ruin. This cry then shall haue such force, and that after my death, as if that which I now threaten were presentlie before your eyes.

By this therefore we see of how great effi­cacie the word of God is, when all creatures both in heauen & in earth yeeld obedience vnto it. So much the more then ought we to be confirmed in this doctrine, seeing nothing [Page 145] came to passe which was not foretold long time before. This is the reason why he af­firmes in the latter end of the verse, that God will assemble diuers nations together vnder his con­duct: and howsoeuer they shall haue no mea­ning at all to execute those correctiōs which he hath ordained, yet shall they do nothing but by his appointmēt, euen as if some Cap­taine amongst vs should muster or set his souldiers in array.

HE yet more fullie confirmes that which I said erewhile, to wit, that the preparati­ons of warre come not out of the earth nor by hap hazard: for albeit men by their lusts raise vp those troubles which are in y^e world, yet God hath an ouerruling hand aboue them. Isaiah therefore rightlie attributes the pre­heminence vnto him, seeing men are nothing but the weapons of his wrath. Now he saith, that the destroyers of the Monarchie of Ba­bylon shall come from a farre countrie, the rea­son is, because we seldome feare any dangers, vnlesse those which be very neere vnto vs. Babylon was in such wise fortified and well compassed about with so many kingdomes and prouinces which were subiect vnto it, that it seemed no enemies could euer so much as approch vnto it. In a word, she feared no dangers at all, euen as if she had been compact together, and built in the cloudes.

In as much then as there was no danger which threatned this citie any way round a­bout it, he therefore shewes that the destru­ction thereof shall come from farre. For although all things may seeme quiet and peaceable in our conceit, hauing no controuersies at all with our neighbours, yet notwithstanding God is able to cause enemies to come from the vttermost part vnder heauen. Wherefore we haue no occasion to promise a secure and prosperous estate vnto our selues, although we should discerne no danger neere at hand to threaten vs. If this prophesie should haue been caried to Babylon, no doubt but they would haue despised it as a meere fable. For let it bee granted that they would haue had some respect of the Prophets person, yet would they (in this their proud con­fidence wherewithall they were possessed) haue contemned these threatnings as vaine and friuolous. An example whereof wee haue readie at hand: for wee at this day speake of the Turke in our Sermons, yet e­uery one thinks they be idle tales, because we thinke they are very farre off: notwith­standing wee see how much ground he hath gotten in a small time, in ouerrunning those which were farre remote from him, and were more mightie then he. The sottishnes of men is so great, that they can not be awakened vnlesse they be beaten vpon till they may feele the blowes. Let vs therefore set the Ba­bylonians before vs as an example to teach vs wisdome, that so we may scare the threat­nings which the Prophets denounce in their Sermons betimes, lest we be ouertaken with the reprobates, who trusting to their tran­quillitie are so astonished when the hand of God appeares and smites them, that they are vtterly vnable to stand, but rather fall downe senselesse and amazed.

Whereas he puts the whole land for Baby­lon, he hath respect to the largenesse of the kingdome, that they might not thinke to pre­uent the assaults of the enemies by meanes of the prouinces wherewith they were inui­roned on euery side: yea, notwithstanding that he shewes the calamitie shall be such, that it shall not only come in one way vpon them, but shall be as a deluge, ouerspreading a great part of y^e world. Moreouer, the Medes and Persians are here called instruments, or vessels of the wrath of the Lord in a contrarie sense to that which the reprobates are so cal­led by S. Paul Rom. 9.22. For there the Apostle opposeth the vessels of wrath to the vessels of mercie; and teacheth, that the free grace of God shines in the elect, and his iust and se­uere iudgement in the reprobate. But the Prophets meaning is, that the Medes and Persians are as darts in Gods hand, of whom he serues his turne to execute his wrath and vengeance.

HE followes the matter still, and com­mands the Babylonians to howle; not that he directs his speech to them, as if he were in hope that it should profit them, but in shew­ing what effect it should haue, hee inter­mingles this maner of speech with great ve­hemencie. He speakes of the day of the Lord after the vsuall phrase of the scripture, be­cause that when the Lord deferres his iudge­ments, it seemes he ceaseth from performing of his office, euen as Iudges do when they go not vp into their Iudgement seates. Let vs then obserue this language well; the reason is, Doctrine. we would willinglie subiect the Lord to our fancies, that so he might by and by pro­nounce sentence against the vnbeleeuers. But hee hath prefixed his owne time, and knowes the opportunities right well in which wicked men are to be punished, and when to giue succor to the good. In the next place he shewes that the rigour of Gods iudgement shall be so great, that it shall not only giue iust occasion to the Babylonians to weepe, but also to howle, because he will openlie dis­play his strength for their destruction. For the verbe Shadad signifies to scatter and to de­stroy, whence Shadai one of the names of God, which some haue translated Almigh­tie, is deriued. Heere is then an elegant al­lusion to this etymologie, as if he should say, The Babylonians in their destruction shall feele it is not vaine that God is called Sha­dai, that is to say strong, and Almightie to destroy.

HE shews that the Lord shal haue so great power to destroy the Babylonians, that they shall be vtterly destitute of any thing whatsoeuer, that might hinder or turne backe his wrath. For albeit they were very rich and mightie, yet should they haue such deiected hearts, and such weake hands, that they should neither haue will nor power to resist. And thus by the way hee glanceth at the crueltie wherewith the Babylonians were puffed vp: seeing it is in the power of God to dissolue mens hearts, to breake, loosen, or weaken their hands, or armes, in such wise that all valour shall fall to the ground, and strength shall be turned into smoke. Now when the heart quailes, what auailes castles, great troopes of men, riches, forts, and fortresses? what a­uailes a shop well fraught with tooles with­ou [...] a workeman? we haue experience of this daily, euen in those to whom God notwith­standing giues great meanes. And thence we may perceiue how vaine that confidence is, which wee put in the helps of flesh, see­ing they are so vnprofitable, if God doe smite our hearts but with the least astonish­ment.

BEcause the signification of the word Tsi­rim, is doubtfull, the Greeke translatours haue turned it, Ambassadours. But here it sig­nifies anguish, as may sufficiently be perceiued by the similitude of the woman in trauaile with child: which is afterwards added. For he heere sets before them as it were in one word, that which he had told them before; to wit, that their hearts should melt,Vers. 7. and their hands should be weakened, because, saith he, anguish and sorrow shall surprize them. But whence comes this astonishment? From God. The ancients called this astonishment, a distra­cted feare. Thus called they the hobgoblins visions, and such like things which frighted men, albeit they had no inward occasion at all so to doe. This was not altogether from the purpose; but yet notwithstanding they erred too grosly, because they vnderstood not that such a thing proceeded from God.

As a woman is trauell with child.] Surely the Babylonians had iust occasion of feare, see­ing themselues assailed by valiant and war­like men; but yet the Prophet threatens them that they shall quaile and be in a swound, al­though they were strong enough to resist them; because they should bee dulled by a secret iudgement of God. To this appertaines that which he addes; namely, that euerie one shall be amased at his neighbour, euen as when men affrighted, looke gastly here and there: and not onely that, but also when there shall be any hope of succour, yet they shall stand still like blockes, as men depriued of all fee­ling. But the vehemencie of the feare is yet much more cleerely expressed in the member following, when he attributes vnto them fa­ces like fire. For they are too sparing, who thinke (as some doe) that this word signifies shame; as if it were said in one word, they shal blush with shame. Isaiah meant a greater and a more fearefull thing then so. When tor­ments presse vs indeed, the face will be infla­med, and wee shall glow as being closed in with dolours: truely it were too light then to referre it to a blushing onely, in such an hor­rible desolation. For he describes so strange a calamitie, that for the bitternesse of it, flames shall sparkle as it were out of the face: which indeed comes to passe, when men are vexed with extreame dolour. The similitude of a woman in trauile, not onely expresseth the greatnesse of the griefe, but also a sudden hurliburly. Euen as the calamitie then should be bitter and violent, so also Isaiah saith, it shall be sudden: and good reason, for the Ba­bylonians, who wee furnished with so many forces, could neuer haue dreamed that they should euer be molested by any means what­soeuer.

HE repeates that which he touched heere­tofore; to wit, that although the Babylo­nians rested securely in their abundance; that the day of the Lord notwithstanding is at hand, which will astonish these secure fel­lowes. But yet it may be demanded, Quest. for what cause the day of the Lord is called cruell, see­ing there is nothing more desireable, then to inioy the presence of God: neither is there a­ny thing indeed but this onely, which makes vs happy. I answere, Ans. we must alwaies obserue to whom the Prophet speakes. For the Pro­phets were accustomed to diescribe God in diuers sorts, according to the diuersity of the auditors: as Dauid also testifies where hee saith; that hee is mercifull and fauourable to the good, seuere and rigorous to the wicked: Psal. 18.16.27. For what can the wicked con­ceiue in God, but an extreme seueritie? and therefore they tremble as soone as they heare him spoken of. But the faithfull on the contrarie, conceiue and receiue great ioy and sweetnesse in such words; so as nothing can bee propounded vnto them more dele­ctable. And therefore when the Prophets turne themselues to the faithfull, they mingle ioy and gladnes therewithall in mentioning of God; because they onely feele him graci­ous and mercifull vnto them: but if they speake to the vnfaithfull, the iudgement of [Page 147] God is no sooner propounded, but they adde teares and sorrowes. For euen as the faith­full reioyce at the presence of God, because they apprehend his goodnesse by faith: so al­so the wicked on the contrary are afraid, be­cause their consciences reproues them, and findes them guiltie in regard their seuere Iudge is at hand.Amos 5.18.20. And because hypocrits also seeme to wait for the day of the Lord with great desire, boasting that he will assist them; the Prophets are wont to vnmaske them, te­stifying also, that this day shall be cruell and terrible.

Isaiah also applies a description to this pro­phecie, much vsed; the better to shew how greatly the wrath of God is to be feared. For inasmuch as we are slow by nature, or rather blockish, wee moue not much if the Lord should speake of his iudgements simply. Be­cause therefore a bare and naked speech should haue little vehemencie, hee findes out new kindes of speakings to awaken our drou­sinesse. By sinners, hee meanes not all men in generall; but those wicked and desperate wretches which dwelt in Babylon.

TO the end men might be the more liue­ly and effectually touched with the feare of Gods iudgemēt, the Prophets are wont to adde excessiue manners of speeche to their threatnings, which should euen set the wrath of God as it were before their eyes; that so it might pierce into all their senses: euen as if there were not one of the elements which should not rise vp on Gods behalfe to exe­cute his vengeance. And yet these excessiue speeches exceede not the heinousnesse of the offence: for it is impossible to set forth so hor­rible a representation of Gods iudgement; but the feeling thereof shall be far more ter­rible. Well, he speakes of the Sunne, Moone, and starres, and the reason is, because these are ex­cellent testimonies of the fatherly kindnesse of God towards men. Christ therfore shewes, that Gods goodnesse doth in speciall maner appeare, because he makes his Sunne to shine vpon the good and bad: Matth. 5.45. When the Sunne, Moone, and starres then shine in the heauen, God giues vs cause of reioycing, e­uen as it were by a sweete and amiable coun­tenance. In as much then as in the bright­nesse of the heauens, he shewes a ioyfull and cheerefull face, euen as if he laughed: the darknesse which the Prophet here describes, signifies as much, as if God hauing hid his face, would cast men headlong into sorrowes and into darknesse, because he is angry with them.

There is the like description in the second Chapter of Ioel: and wee haue alreadie said, that this manner of speech is familiar in the Prophets; to let vs know, that all things shall turne to our ruine, if God be once against vs. True it is hee sometimes shewes signes of his indignation in the Starres; but that is extra­ordinarie: and the darknesse which the Pro­phet here describes, shall not come before the last cōming of Christ Iesus. But this ought to suffice vs, namely, that all creatures which imploy themselues for our seruice, as testimo­nies and instruments of the louing kindnesse of God, shall not onely cease from the seruice which now they doe vs; but shall euen arme themselues for our destruction, as soone as God shall ascend to iudgement.

THe Prophet speakes not heere of all the world: but Babylon being then the seate of the mightiest Monarchy in all the earth, therefore it is that hee attributes this name world vnto it by a phrase of speech, hauing great weight in it For Babylon then was as a world, and seemed to occupie almost all the earth. But in the meane while, he declares that nothing is so highly exalted in this same 1 world, which God shall not easilie bring downe euen with his least finger. On the o­ther 2 side, hee aduertiseth that God will then take vengeance vpon the crueltie which the Chaldeans exercised. Let vs also therewithall obserue that hee sets the malice and wicked­nesse of Babylon in the first place, to the end wee might know that God is not to be estee­med cruell, in regard he chastised it so seuere­ly, seeing hee smites not this people, but ac­cording as the measure of their offences and iniquities had deserued. He takes away all oc­casion of false accusations then, to the end we might vnderstand that God is not deligh­ted with the calamities of men: for when hee deales with them according to their deserts, all must haue their mouthes stopped, in re­gard hee neuer sends bitter and sharpe affli­ctions, but he findes the cause thereof in men themselues. And yet we must keepe in minde that which I touched; to wit, that the Pro­phet greatly comforts the faithfull when he shewes them that he will punish the crueltie of the Babylonians at the last, howsoeuer hee spared them for a time.

Hee expresseth this immediately, in tou­ching one particular vice; to wit, pride: for thence it was that Babel tooke libertie to oppresse the poore to the vttermost, euen as she listed. But from thence ought we also to gather a very profitable doctrine; namely, that God must needes visit vs sharpely, if wee be proud, and please our selues in our selues. For vnder this word, the Prophet compre­hends all maner of arrogancie and high ima­ginations. Be it then that men thinke them­selues something; or that they admire their riches, and care for none in respect of themselues; the Lord cannot beare anie [Page 148] arrogancie,God c [...]n not in [...] e the pr [...]d. P [...]o 8.13. [...]n. 4.6. 1. Pet. 5.5. neither will he leaue it vnpuni­shed. Seeing then that this is noted heere as the principall and most notorious wickednes amongst a great many other wherewith Ba­bylon was stuffed, so also the wrath of God we see is most set on fire by this sinne. Now this arrogancie was not without tyrannie and cruel­tie as it ordinarilie falles out: and therefore he addes immediatlie the glorie of tyrants. For violences, outrages, and oppressions do follow, when men despise others; neither can it be chosen that a man should absteine from offring violence vnto another, vnlesse he put off all perswasion and opinion of himselfe. Let vs pull down our peacocks feathers then, and learne we also to bring vnder our lofti­nesse to a true and voluntarie humilitie; vn­lesse peraduenture we had rather be smitten downe and humbled to our confusion and destruction.

HE heere describes in particular the cruell and horrible warre which shall be made vpon the Babylonians: as also the faithfull being instructed by these prophesies, wished (by the spirit of prophesie) for that which was the extreamest and most cruell stratageme of warre, to wit, that the Medes and Persians might pluck the little children from their mothers breasts to dash them against the stones: the summe is, that Babylon shall not only be destroyed, but also whollie rooted out. For when he saith the life of man shall be more p [...]tious then gold, he meanes, that the enemies shall be so fleshed in shedding of blood, that men shall not escape their hands for any ransome whatsoeuer. Why so? Be­cause they shall loue rather to massacre then to take any ransome.

Quest. Some may demand whether this discomfi­ture were so cruell as Isaiah heere describes it, for histories witnes otherwise: and Daniel himselfe (who was there present) saith,Dan. 6.1. that the citie was taken only, Dan. 5.30. This is the cause why some expositors haue beene driuen to referre euery thing which is said here of Babylon to all reprobates: Ans. but there­in they haue wrested the text, for the Pro­phet by and by after speakes of the Medes and Persians. Moreouer, the threatnings which wil orderlie follow hereafter touching the Moabites, Tyrians, Egyptians, and other nations, doe sufficientlie shew that this pro­phesie is properlie against the Chaldeans, whom the Prophet placeth in the first rank: not that their destruction was so neere at hand as was the destruction of the rest; but because y^e Church had no greater nor more dangerous enemies then they. And wee must obserue that Isaiah spake not this whilst the Monarchie of Nineue florished, but whatso­euer he foretold against the profane nations in the whole course of his ministrie, is put all vpon one heape as it were. Thus then the order of time was not kept, but the likenes of things was the cause why they haue put all these prophesies in one. For whence is it that Isaiah makes no mention of Nineue, seeing hee afterward sheweth that the Assyrians only were they which molested the Iewes (with whom the Babylonians were in league) but in regard that he speakes not of the hi­stories of his time till he comes to the three and twentie Chapter, but only prophesieth of the iudgements of God which came to passe after his death?

Now when he declares that Babylon shall be destroyed vtterlie; it is certaine he speakes not of one destruction barely, but vnder it comprehends the full ruin thereof, which fol­lowed long time after the first. For Babylon florished, yea after the Persians had subdued it, and kept the name and dignitie of a thrice renoumed citie. And howsoeuer it be true that another citie was built, called Ctesi­phon, that part of the glorie and riches of Babylon might be taken away; yet notwith­standing the commoditie of the place, the sumptuous buildings and fortresses of the ci­tie, caused that (the dignitie royall excepted) she was in nothing inferior to the head citie of Persia. Yea, after the death of Alexander the Great, when Seleucia was built neere vn­to it, yet could it not staine the name and re­putation of this so ancient a citie. From hence then we gather, that the things which are heere spoken, can not be restrained to one time. And yet is it not without cause that the Prophet threatens them so sharplie, see­ing the change of their empire was the be­ginning of diuers calamities which followed thereupon afterwards.The change of Babels Empire, the beginning of future calamities. So that howsoeuer all the people were not slaine, yet notwithstan­ding in regard the citie was forciblie assailed and taken by a sodaine assault, and that by night when all the kings court were drowned in drunkennes; it could not be but the Medes and Persians hewed all those in pieces which they met withall: and therefore we need not doubt but the most valiant of the enemies made many slaughters before they receiued all the people to their mercie. For will any man doubt but that this proud nation was dishonorablie handled by these barbarous conquerors, seeing it was vnpossible to sub­due them by any other meanes?

Now after that Babylon was by little and little brought vnder, shee by and by after changed her king, and after she had been a while vnder the gouerment of Alexander the Macedonian,Alexander the Mace­donian. Seleucus. B [...]bel brought to ruin at last. she sodainly f [...]ll into the hands of Seleucus, who indeuored by all meanes to abate the greatnes of it, till at the last it was brought vtterlie to ruine. And thus whilst God suffered her to stand, she serued as a de­formed and shamefull spectacle, that the ac­complishment of this prophesie might be the more excellent and certaine: and therefore our Prophet rightlie affirmes, that the wrath of God shall not be appeased, vntill this den of theeues shal be wholly brought to nought. As touching the words, some of the exposi­tors take Enosh (which we haue translated man) for a warlike and noble man: and Adam (which wee haue expounded person) for all handicrafts men. But in as much as the Ety­mologie [Page 149] agrees not well herewith; I doe not thinke the Prophet meant so: I am rather of opinion, that it is a repetition of words, which is common with the Hebrewes. O­thers take the word Ophir, (which I, accor­ding to diuers expositours, haue translated, pure gold) for a precious stone: but we gather from many places of the Scripture, that it signifies very pure and tried gold.

THis is an other figure which serues for an amplification. For God cannot repeate this doctrine too often. The reason is, not onely to astonish the infidels, but also to bring consolation to the good, who are of­ten times disquieted, when the wicked are at their ease, and haue all things at their desire: which Dauid confesseth when he saith; I haue cleansed mine heart in vaine, and washed mine hands in innocencie: Psal. 73.13. These liuely images then are for good cause thus painted out before our eyes, to shew vs plain­ly the destruction of the wicked. And there­fore it is as if Isaiah should say; Were it so that the verie heauens had neede to be shaken for the bringing downe, and the rooting out of infidels; euen that should be done. For they thinke themselues out of all danger, and so deepely rooted in the earth, as if it were impossible to plucke them vp: but the Pro­phet shewes that they greatly deceiue them­selues, because the Lord will rather shake the heauen and the earth also, then that they should not come tumbling downe from their greatnesse, whereunto they are mounted vp aloft. Whence it followes, that although the world presents a thousand leaning stockes vnto vs, as well high as lo [...]e, yet notwithstan­ding there shall be no stedfastnesse in any of them, vnlesse God therewithall be mercifull vnto vs. And if this appeares in particular iudgements, how much more will it appeare in that generall iudgement, when Christ shall ascend into the iudiciall throne of his maie­stie to pronounce sentence of condemnation against all the wicked?

HEe declares that outward succours shall profit the Babylonians nothing at all: and by these similitudes, shewes with what feare the souldiers shall be seazed. Now Ba­bel did not onely strengthen her selfe with the men of warre of her owne Countrie, but she had strangers also vnder her pay. He saith, they shall all resemble little Fawnes or Does, which are very timerous beasts: and to scatte­red sheepe; so as they shall retire neither to their Ensignes nor Garisons, nor yet keepe a­ny order. And when he addes, euerie one shall flee to his land; it sufficiently appeares from thence, that the Prophet speakes not of the inhabitants of Babel, nor of her people; but of strangers which had been called to her succour. For it hath been said heretofore, that the hearts of men are so in the hands of God, that when it pleaseth him they suddenly re­couer new strength, who were before feare­full and amazed: and contrariwise, those who haue shewed great valour and boldnesse, lose it all in an instant, and become weake and ef­feminate.

HE here confirmes that which he said here­tofore; to wit, that none shall escape out of Babylon, and that all those which shall be therein shall perish. Xenophon Xenophon. telles, how by the commandement of Cyrus, Cyrus. all those which were met withall the first night, were put to death: and the next day, all those which had not brought in, or laid downe their weapons. But we haue already said, that this prophecie hath a further extent; because this first ta­king was onely the beginning of all other calamities, whereunto Babylon was expresly reserued by the Lord, to the end it might be punished the more often. Others expound the second member otherwise then I haue translated it: for in as much as Saphah signifi­eth, To lose, or, To consume; they reade, Whosoeuer shall be lost; and expound this of old men, who by reason of their age, can liue no longer: as if he should say; they would not pardon, no not euen those who are alreadie worne with age, and vpon the brim of their graues, yea when they should haue one foote within as it were, and should bee ready to yeeld vp the ghost. But because this is a con­strained exposition, and that the very same verbe signifies, To be ioyned, I had rather fol­low Ionathan, Ionathan. and others, who thinke the Pro­phet speakes of the bands and squadrons: as for example, when a Citie is to be taken, the souldiers ioyne together to beate backe the assaults of the enemies. Vnlesse any had ra­ther vnderstand by these words, the confe­derates and companions which were ioyned together with the Babylonians, the more to amplifie the greatnesse of this discom­fiture.

HEe paintes out an image of more then barbarous crueltie. For behold the vtter­most extremitie of the enemies rage; when no age whatsoeuer shall be spared; when lit­tle children are slaine, who should rather bee defended in regard of their young yeares. [Page 150] And yet he further amplifies the crueltie, when he saith that this shall be done in the presence of their fathers and mothers. That which followes of the houses which shall be spoiled, and of the women which shall be rauished, tends also to the same end: and this falles out when the enemies hauing forgotten all humanitie, and being inflamed with crueltie, would y^t those whom they haue subdued were vtterlie roo­ted out, with their name also.

THe Prophet hauing prophesied the de­struction of y^e Babylonians, shewes there­withall also the authors; or, he rather expres­seth, that God shall be the mouer of them: and therein also specifies how or by whom this worke shall be done: for he saith, that he will stirre vp the Medes. Certainlie he could not coniecture this by any humane reason; for there was then no enmitie nor dissensions betweene the Medes and the Babylonians. And although there had been discord; what was the power of the Medes then, to doe the Babylonians any harme? Seeing things were not so fitted then that the Medes could make warre with the Babylonians, it is very cer­taine that the Prophet was inspired of God in this matter, especiallie if we consider that he foretold th [...]se things more then an hun­dred yeres before they came to passe. When he addes that they shall not couet gold, nor siluer, he excuseth not the Medes of their raue­ning and auarice, as if they should be so libe­rall as to despise gold and siluer: but he ra­ther meant to say, that this warre shall be so cruell & terrible, that nothing shall be seene but a final destruction; for example, because the speciall drift which the Spaniards aime at now adaies when they make warre,The Spani­ard. is only to spoile and rob, they doe more easily spare mens liues, and are not so addicted to shed blood as the Almans or Englishmen be,Almans. Englishmen. who thinke of nothing but killing their enemies.

Now let it not seeme strange to any man that the Lord who is louing & gratious doth yet notwithstanding serue his turne of so cruel executioners: for he works iustlie euen by the wicked; and yet is not spotted him­selfe with their malice. Wherefore we must not iudge of the worke of God by the execu­tioners thereof, who are caried away with ambition, couetousnes, or crueltie: but wee ought to consider therein the iust vengeance of God, which the Babylonians had well de­serued, because of their wickednesses.

SOme translate, They shall cut, and thinke that this is spoken by an excessiue maner of speech, as if they should vse the children of the Babylonians in stead of arrowes, in re­gard they dashed them against the stones, that they might breake them with the grea­ter violence. But I had rather take it more simplie, namely, that the crueltie of y^e Medes shall be so great, that they shall not spare so much as the little children, which notwithstan­ding are neuer touched except it be there where they commit exceeding outrages. In a word, that neither old nor yong should be spared, as we haue said erewhile. But we reade not that the Medes vsed any such crueltie: and Babylon was in good estate, and flori­shed long time after this discomfiture: and al­though the seate of the kingdome was caried thence, yet she kept her renoume still, for the very day and night before that it was taken, there was no hurt done, except it were to those which bare armes. In the meane while howsoeuer it was the Prophets meaning to comprehend other iudgements of God also which threatned the Babylonians, and came to passe long time after this first calamitie: yet is it not without reason, neither from the purpose that he describes the maners of barbarous nations, that so the Iewes might the better vnderstand that God had a iust re­compence readie in his hand to execute vpō the Babilonish tyranny. No doubt but y^e faith­full also vpō the ground of this promise made the imprecation cōteined in the 137. Psalme, Blessed shal he be that takes thy children and dasheth them against the stones.

ISaiah meant to cōclude his prophesie tou­ching the ruin of y^e Babylonians in a briefe maner in this place, although he addes some amplifications to confirme his speech tou­ching the full rooting of them out. For the Prophets speake in such sort of the punish­ments of the wicked, that they leaue them no hope of mercie wherewith they might com­fort themselues. But as touching the faith­full, although it seemes now and then that they should be chastened too seuerely, yet are they susteined with this assurance, that the Lord will haue pitie vpon them, and will not vtterlie destroy them. Whence we ought to gather, that we must not alwaies iudge ac­cording to the outward appearance. For we shall many times thinke that the children of God are vtterlie vndone, whose saluatio [...] notwithstanding is neere, yea euen in the midst of death it selfe.

In Sodome and Gomorah.] Sodome and Gomorah. This example is oft alledged by the Prophets, to the end wee might know that howsoeuer all chastisements be not equall, yet notwithstāding in as much as God is vnpartiall in his iudgements, the memorable example which he shewed there­of in the destruction of Sodom appertaines to all reprobates:Gen. 19.24. so as those who harden them­selues in their sinnes with the like obstina­cie, shall be no lesse punished then they were. And they distinguish betweene the punish­ments [Page 151] of the elect, and reprobates, in such wise, that still God left some seed to the Israe­lites; but to the wicked none: as we haue seene in the first Chapter;Chap. 1.9. If the Lord, saith he, had not left vs a seed, we had bin as Sodome and as Gomorah. But he pursues the reprobate with all seueritie: and therefore the Prophets threaten them with the very same ruine which happened to the Sodomites; that is to say, an vtter destruction without all hope of recouerie.

He saith it is the ouerthrow of God; to the end wee should not thinke it came to passe by chance, or by the will of men. For euen as the fire fell not vpon Sodome & Gomorah from heauen at randome; so Babylon also was not destroyed by haphazard, but by the iust ven­geance of God. Which being alwaies like vn­to himselfe, did execute his iust iudgement against them, and will still doe the same a­gainst all reprobates euen vnto the end. Whereas Babylon is called the glorie and bright beauty of Kingdomes;No glory can with­stand Gods almightie power. this is added for amplifications sake, to teach vs, that God cannot bee hindered from performing his worke by any glorie or excellencie whatsoe­uer, that hee should not vtterly roote out the wicked. For in regard that this destruction was incredible, therefore so much the more did an excellent example of Gods mightie power appeare in the confusion of it.

BY the word To sit, hee signifies a firme e­state; as if he should say, Neuer looke that Babel shall be restored any more. For all these phrases of speech tend to one and the same end; namely, the Babylonians shall be so de­stroyed, that their ruine shall be perpetuall. This also he further amplifies when he addes, that the destruction shall be so great, that the verie Arabians shall disdaine to pitch their tents there, and the sheepheards their foldes. Now wee may well say that this place was become wonderfull desert, and inhabitable, seeing these vagabonds made no reckoning of it: for this nation of the Arabians in verie deed,Arabians va­gabonds and theeues. did nothing else but trot vp and downe, and had no setled abiding. For hauing left their owne Countrie, because it was bar­ren; and therefore is called the desert Ara­bia, (for of that wee speake) and being gi­uen to nourish cattell and to hunting, they frisked it hither & thither, and abode in the midst of the fields; especially in places of best pasture. Thence it came that the Greekes called them by a name which signifieth dwel­lers in tents.

The region of Babylon was wonderfull fruitfull before this destruction, by reason whereof this change was so much the more terrible, and as it were prodigious, whether in regard that it lost the first fruitfulnesse, or that all abhorred the sight of it, because of the continuall calamities wherewith it was wasted. Certaine it is the Prophet declares it shal come to passe, that not only the buildings shall be broken downe, but that the land also shall be accursed.

HE goes on in describing a desert place, and alludes to that he said before; to wit, that Babylon should be vnhabited. I cannot well tell how this word Ziim should be tran­slated, in regard the opinions of the exposi­tours are so diuers; who agree no more in this, then they doe about sundry names of beasts and hearbs. The vse of these things continued not alwaies, and the Iewes being ignorant themselues, haue not the know­ledge of them; although some amongst them are not ashamed to brag of their skill in phy­sicke: and yet notwithstanding are ignorant not onely of the nature of plants, but of beasts also. Whereas some are of opinion that Ziim, was a wild beast: others, that it should be a bird: and some others a fourefooted beast: herein there is no great difference. For mine owne part, I make no question but the Prophet meant in this place to speake either of wild beasts which cannot be tamed, or of birds which make their nests in forrests farre remote from men. And there will be no in­conuenience in it, if we expound that which followes of Satyres, or Fairies, which the Frenchmen, according to the diuersities of regions, in one place call Hobgoblins, Ro­bin good fellowes; and Bugbeares in an other. For as Satan abuseth men by diuers impo­stures, so also he allots diuers names to euery one of these.

It is certaine that the word Ziim, is some­times taken in the Scripture for wicked spi­rits: for it comes of Ziiah, which signifies dri­nesse or desert: as Iim comes of Aiam, which signifies feare. For in as much as the diuell workes strange illusions by Fairies and Sa­tyres, therefore the names thereof are attri­buted vnto him. The Prophets drift is, to shew that there should be such desolation, that the place should not onely be forsaken of men, but the euill spirits also should worke their illusions there: for by the solitarinesse of the place they take occasion to terrifie those which passe thereby. And looke how theeues and enemies shew themselues more cruell when they come out of some obscure place or caues: so also the diuels seeke for the night, darkenesse, and places far remote from mens sight, to the end they may the more affright them which are fearefull and timerous of nature.

HEe sets forth that which hath been tou­ched before, and shewes how horrible this change shall be; that it might appeare that this shall come to passe from the iudge­ment of God, and not by fortune. He also am­plifies it whē he saith, that this shal happē not to houses, but to pleasant palaces. The short­nesse of time whereof he speakes here, may be referred to the first destruction; yet so, as it was requisite that the expectation of the faithfull should bee held the longer in sus­pence. I haue told you that Babylon was not so quickely ouerturned; and that the discom­fiture made by the Medes, was not so great that the Citie might therefore be compared to a desert. He saith then, that the destruction thereof shall shortly come; the beginnings whereof were seene soone ofter, for the Iewes were to content themselues, in regard that this vengeance vpon Babylon was not pro­mised them in vaine.

The holy Ghost in like manner is wont to preuent our heate and hastinesse,A iust re­proofe of our impati­ency. because we would haue God execute his iudgements out of hand, and should chastise the wicked as soone as we thinke good. But he only knowes the fit season, which yet wee are impatient in waiting for, by reason of the boiling of our passions.The medi­tation of Gods eterni­tie, the best bridle to curbe our impatiency. But if wee could meditate of his e­uerlastingnesse, we should easilie bridle this ouer great hastinesse by patience: but be­cause we haue much adoe to hold in our im­portunitie, God doth somewhat incline vnto vs, shewing that he will come by and by. And yet let vs not iudge of the shortnesse of the time,We must not iudge of this shortnesse of time accor­ding to our carnall rea­son. according to our reason: but let vs lift vp our hearts to heauen, and despise the daies of this life. Aboue all, let vs learne to stoope as soone as we begin to see the iudgements of God comming towards vs, yea though it be in the least measure: although he deferre the execu­tion of them for a long time. The second member is immediately added for a confir­mation; to wit, that the daies of Babylon shall not be prolonged: as if he should say; The Lord hath appointed a day, so as none shall be able to make truce any longer.

BEcause the particle Ci, hath diuers significations, wee may conioyne this verse with the former, thus; But yet the Lord will haue pitie vpon Zion: and so it should shew how much the condi­tion of the Church differeth from that which he described before. But I had rather take it for a particle rendring the cause; and that indeed agrees best to this place, as in many other texts: so as the sense shall be this; God shall destroy Babylon, because he shall haue com­passion of Iacob; whom hee can neither despise nor reiect. Whence wee perceiue, that the Prophet hath indeuoured hitherto, to as­swage the sorrow of this poore people; to the end they might learne to be of good comfort in those their afflictions, which God would at 1 length auenge. Thus Babylon & the Church of God are here set before vs as in a glasse: Babylon (I say) exalted in her soueraigne power, who had so oppressed the poore and desolate Church, that shee was vtterly past hope (in a manner) that euer shee should be 2 restored againe. But the Lord tumbling Ba­bylon downe from her high seate, therein witnesseth, that he hath care ouer his people, [...]ow abiect or contemptible soeuer they seem to be.Note this consolatio [...]. From hence we may gather a sweet cō ­solation, when wee see that God thus go­uernes all the world for our saluation. For all things aime to this end, that the elect may be saued; and not ouerwhelmed by any chan­ges how many soeuer befall thē. Quest. But some will aske, whether mercie and compassion ceased to be in God for a time? Ans. Doubtlesse it continu­ed in him alwaies: but the people which were so greeuously afflicted felt it not. For being forepossessed with the sense of his wrath, they iudged of themselues according to the out­ward appearance, and were not able to ap­prehend his mercie. And yet was the Lord euer like himselfe notwithstanding, & neuer left his mercifull nature.We must di­stinguish be­tween faith [...] apprehensi­on, and ex­perience. Thus then we must distinguish betweene the vnderstanding or knowledge of faith, and experience: for whi­lest the signes of Gods indignation appeare on all sides, in regard that (according to the iudgement of the fl [...]sh) we thinke hee is an­grie; so his grace is hidden from vs: yet faith 1 notwithstanding lifts vp our hearts aboue 2 all darkenesse, to the end wee may behold God in heauen, who is fauourable to­wards vs.

He will yet chuse Israel] (saith he.Gods electi­on etern [...]ll.) The ele­ction of God is eternall: for hee chuseth vs not, as if he thought not on it before: and euen as we were chosen before the foundati­ons of the world, so doth he neuer repent himselfe of the same his election, Ephes. 1.4. Rom. 11.29. But when the Lord corrects his children, this hath in it some appearance of reiection, as we may gather from the ordina­rie complaints of the faithfull:Psal 7.4.1 Lord why hast thou put vs away for euer? Why is thy wrath kindled against the sheep of thy pasture? Psal. 74.1. For we apprehend the election or reie­ction [Page 153] of God according to our infirmitie,We often measure Gods affe­ction towards vs by his out­ward worke. Our vocation a confirmati­on of our election. How God is said to elect, and reiect vs. and measure his affection towards vs by the out­ward worke, (I speake of that knowledge which proceeds from experience, which is corrected by the light of faith.) And there­fore when the Lord calles vs, that is to say, when he confirmes his election, it is said he chuseth vs; and contrariwise that hee reiects vs, when he shewes vs any euident signe of his indignation. See then how we are to vn­derstand this verse, to wit, that although the Lord should so sharplie correct his people as if he meant to cast them off, yet notwithstan­ding he will shew in the end by the effects, and will giue them to know that he hath ele­cted them, when he shall giue sufficient testi­monie thereof, and shall take compassion vpon them.

Now we may easily collect that which I said erewhile, to wit, that there is great difference betweene the chastisements which the faith­full indure,Great diffe­rēce between the chastise­ments of the elect, and those where­with the re­probate are visited. Note. and those wherewith the repro­bates are visited. For the faithfull bethinke thēselues forthwith of their election, where­by they take heart of grace: but the vnbe­leeuers see nothing but thick darknes, bot­tomles gulfes, and fearefull confusion on all sides. As soone then as the Lord corrects vs, let vs by and by call to mind this difference, to the end we may confirme our hearts in the hope of an happie issue.

When he speakes of their returne into their owne land, he therein sets before them a signe of grace and reconciliation: for the land of Canaan was a pledge of adoption to the chil­dren of Abraham. The land of Canaan a pledge of a­doption to Abrahams posteritie.

And the stranger shall ioyne himself with them.] He prophesieth of the calling of y^e Gentiles, as if he should haue said, The Lord will not 1 only put them into the possession of the land 2 of Canaan, but will also inrich them with a great increase:A prophesie touching the calling of the Gentiles. for he will ioyne the Gentiles with them, that of two peoples there may be made but one only bodie. This benefit then is not to be referred to a few daies, but apper­taines to the whole Church, which God pro­miseth to set at rest in a sure place. For the Prophet speakes not only of the Church of that time, but of that also which should be before, and vnder the kingdome of Christ, o­therwise this addition should be improper.

HE shewes that the strangers shall willinglie accompanie the Iewes, and that in such sort, that they shall not refuse to become their seruants. We haue seene the proofe of this when the people came out of Babylon, Ezra 1.6. but this was onely a small taste of those things which were done by Iesus Christ, to whom all this must be referred. For the Lord in deed inclined the hearts of the nations which hated his people deadly, to be louing to them whom he meant to restore to their countrie and libertie by their meanes: but so farre was it off that many nations helped the Iewes after their returne from Babylon, that contrariwise the neighbours through enuie conspired one with another to molest them. Ezra 4.4. For they were not only bent against them to driue them out of the land of Canaan, but also to roote them from off the earth. These things then were accomplished vnder the kingdome of Christ, to whom all power is giuē not only in earth, but in heauen also, Math. 28.18. who by his Gospell hath vnited the Gentiles with the Iewes, which before were strangers, Ephes. 2.14. to the end they might not only help the Iewes to take possession of their inheritance, but also to bring them vnder so, as to beare the yoke quietlie and willinglie.

And hereunto appertaines that which he addes of seruants and handmaides: Exod. 4.22. for seeing the Iewes are the first borne in the house of God, we which are ioined vnto them seeme to haue bin assembled as it were vnder their hand, because they were before vs,The Iewes might hold the honor of the first born still in the house of God if their owne ingratitude depriued them not of it. and ob­teined the first place before all other nati­ons: which honor they might hold euen at this day, if by their owne frowardnes and in­gratitude they depriued not themselues of such a dignitie; and yet their vnthankfulnes did not let the Lord to effect that which he here promiseth. For the Apostles who were Iewes, subdued strange nations by the word of God; yea euen those which in times past held them prisoners, and to whom they paid tribute, to wit, the Assyrians, Chaldeans, Persi­ans, and at last the Romane Empire, so as all the Gentiles might iustlie be called their heritage, although they would not reigne ouer them,The Apostles meant not to reigne by their con­quest, but to win men to God. but winne them to God, that so together they might acknowledge one Lord and Prince. This then ought to be referred to the yoke & gouerment of Christ whereunto the Iewes subdued the Gentiles, and not to a worldlie kingdome and rule, as the Iewes falslie ima­gin.

HEe addes a confirmation to the former promises:God will pr [...]u [...] the stedfastnes of our faith in p [...]omising vs salu [...]tion, and in the meane while with­holding from vs all hope of obtaining the same. and thus God vseth to prouide for our weakenesse, because it is very hard for vs to giue credit to his word; but especial­ly then when things are troubled. And yet the Lord will this way proue the stedfastnesse of our faith, when hee ceaseth not to promise vs saluation, and yet all hope thereof shall be quite and cleane cut off from vs. He con­firmes this with many words, that so casting off all doubt, wee should not cease to rest our [Page 154] selues vpon his gracious free promises, how desperate so euer things seeme to be. And herewithall also he exhorts the Iewes to ac­knowledge, and neuer to forget so excellent and memorable a worke of God. Now of set purpose hee makes expresse mention of the yoke and bondage; thereby to teach the Iewes, that the Lord would take away all these im­pediments when it pleased him; and that no­thing should let him to deliuer his people, as soone as he saw occasion.We are in these times to [...]pply this doct [...]in [...] to our vses. Let vs apply this doctrine to our vse now, euen in this misera­b [...]e seruitude and vile bondage of Anti­christ, vnder whom poore Christians are hol­den. For albeit they be inuironed and inclo­sed on al sides in his nets and snares, yet haue they God for their deliuerer, who will easi­lie ouercome all manner of difficulties and impediments. And this may also bee re­fer [...]ed to all vexations, miseries, and trou­bles.

Moreouer, by the word prouerbe, or, parable, (for amongst the Hebrewes it signifies graue sentences, high & worthy of note) he shewes that this destruction of Babylon shall be so great, that men shall make a prouerbe of it: which they are wont to do in great and won­derfull things. This word how, is an interroga­tion proceeding from a taunting manner of astonishment: for it was incredible that Ba­bylon (furnished with such abundance of ri­ches and strength) could be ouerthrowne, and fall into the hands of her enemies. Hee iustly mockes then at their vaine and foolish confidence, in regard that being puffed vp with their intollerable pride, they thought themselues inuincible and out of all danger. But it seemes contrarie to the modestie of the faithfull, to mocke at the miserie of others: a man would thinke they should rather haue compassion on them.To scorne the wicked is not against modestie, when our zeale is or­dered there­in acco [...]ding to the equity of Gods iudgements. Psal. 2.4. But this is not against mod [...]stie, when our zeale is ordered accor­ding to the equitie of Gods iudgement: for by humane affection, we may bewaile the mi­serie of those who perish through their owne folly; and yet the [...]ewithall despise their pride and furie. And euen as the Lord exalts him­self against them, scorning their beastlinesse; so also hee doth in this place command vs (which loue and desi [...]e his glory) to con­temne them not after a proud and insulting maner, but as magnifying and extolling his goodnesse and power. By this example then it is lawfull for vs to scoffe at Gods enemies, when they are ouerthrowne and abased: as at Antichrist, whose power wee daily see to de­cay by little and little.

The word Madheuah, which is put in the end of the verse, may be translated gilt, or of gold: but because this word is conioyned with tyrant, or exactor, it is very like the Prophet speakes of the couetousnesse and insatiable desire of gold, which the Babylonians thir­sted after. For it often comes to passe, that how much the more, great Empires, Com­monwealths, and nations haue of riches, so much the more doe they burne with lust of increasing and hauing.

HE now answers to the former interroga­tion, and would not that the faithfull should any way doubt of the euent thereof, but rather that they should stand astonied at such admirable workes of God. For the inter­rogation serued to awaken vp their minde [...] to the greater attention. It is as much then as if he should haue said; It came not to passe by chance, or by any blinde passion of for­tune, that you were not still oppressed vnder a continuall bondage, but you are wholly to attribute it to the prouidence of God, who brake so sore a yoke of seruitude from off your neckes. Now the wicked are at their wits end when they 1 see such workes, and stand amazed because they see not the reason of them: but the faith­full 2 know that this ought to bee attributed vnto God. Let vs learne then to admire the workes of the Lord, and let vs bee stricken with such an astonishment, that we may ac­knowledge him to bee the author of them: and let vs not in any wise passe lightly ouer the least of them;Gods wor [...] ought dili­gently to bee obserued, but especial­ly in the redemption of his Church. but especially then when he manif [...]sts his power in the redemption of his Chu [...]ch; when by his admirable strength, he redeemes any one of vs: from vnder the seruitude of the diuell, the tyranny of Anti­christ, and from eternall death. For these are no common workes; and therefore wee may not in any sort attribute the same to the power of man, or to any other causes what­soeuer. Hee ioynes the scepter of the rulers, to the staffe of the wicked; shewing by this repe­tition, that an vniust tyranny cannot be esta­blished by a power imperial in any sort what­soeuer. Then by and by after, he more cleer­ly shewes, that the Monarchy of the Baby­lonians shall be abolished, because it was vn­iust and tyrannicall; and saith, that the peo­ple were smitten with an incurable wound, and extremely afflicted, because they ouer­flowed in all excessiue dissolutions. By this we are admonished, that howsoeuer God may seeme to winke at the tyranny of the wicked for a time, yet that he will spare them neuer the more for all that in the latter end, for they shall be destroyed euen as we know Ba­bylon was, because the Lord is iust, and con­tinues alwayes like himselfe.

HEere he shewes how Tyrants are hatefull to all the world,Tyrants hatefull to all the world. for they are no sooner dead or destroyed, but all leape for ioy, shewing what affection they caried towards them, [Page 155] which for feare before they dissembled. Then shall you see men vtter forth their discon­tentments and hatreds: and not men only discouer their ioy, but euen the dumb crea­tures also, as the Prophet addes afterwards, speaking of the firre trees, and cedars, by way of amplification; for as all things are ouertur­ned and peruerted by tyranny, so also it be­ing abolished, it seemes all things are put in­to their perfect estate againe.

Now to the end the speech might haue the greater vehemencie, he addes a figure called Prosopopeia, by which he brings in trees spea­king and reioycing, that they shall stand qui­etlie now this tyrant is dead. So then y^e Pro­phets drift is to shew that the heauenly Iudge can not indure tyrants alwayes to vsurp,God will not alwayes suf­fer Tyrants to vsurp. whom all the world detests & hates. Whence we may gather, that albeit men be silent, and dare not open their lips whilst tyrants beare sway, yet the Lord notwithstanding heares their secret grones and complaints. Let vs not wonder then if tyrants be cut off by such admirable meanes; for it is necessarie that God who is priuie to all the outrages which they commit, should fauour and assist the in­nocent.

EVen as before he attributed gladnes to Trees, so now also by the same maner of speaking hee attributes speech to the dead. For he brings them as it were out of their graues, to the end they should deride the pride of this tyrant; and all the words following are nothing else in a maner but most pleasant taunts and flouts. For when great kings ap­proch neere a place, people tremble; they go before and receiue them with great pomp and preperations: so Isaiah faines that the dead shall goe before this tyrant, who after his death shall descend into his sepulchre, that they may do him homage, but yet such as to him appertaineth. Which is as much as if he should say, His death shall not only be ac­ceptable to the liuing, but to the dead also, so as they shal receiue him honorablie accor­ding to his deserts.

BEhold what taunts the dead shall vtter a­gainst this tyrant, whē he shall be in their companie; as if they asked a reason of him, why he also is dead as well as others. And therefore the Prophet being astonished with the noueltie of such a thing, brings in the dead enquiring thereof with admiration, as of a thing vtterlie incredible. For tyrants are so blinded with their greatnes, that they thinke themselues no mortall creatures, but make themselues halfe gods, and worship themselues. For this cause it is well inough perceiued after their death, that their con­dition differed in nothing from other men; howsoeuer they thought themselues exemp­ted out of their ranke.

According to this sense, the dead reproch him with a wonderfull nipping derision, in saying, that he is made like vnto them: because death onely giues vs to know (as the saty­rike Poet speakes) how weake a thing the bo­die of man is. Dauid also speaking of Princes,See Chap. 5. vers. 9. sect. 2. and of their dignitie, saith thus; I haue said you are Gods: yet must you die like men, and fall like one of the people: Psal. 82.6, 7. For the bodies of Princes must needes bee eaten and consumed with wormes at the last; although sumptuous and glorious sepulchres be pre­pared for such kind of persons.

HE mentions the royall pompe, to the end one might more diligently note this mu­tation, when they should compare the for­mer things with the latter: and thus shewes that nothing could let this tyrant from be­ing brought into a like estate with others. Vnder the instruments of musicke, hee compre­hends all pleasures and voluptuousnesse, wherein Kings are wont to take delight: be­cause by the sweete harmonie thereof, they not onely forget death, but also by these mix­ed sounds, all cares are driuen away; so as their mindes are somewhat intoxicate there­with.

In the second part of the verse, the dead doe pleasantly say vnto him; Thou hast a bed fit for thee. For in stead of tapestrie, or a soft pillow, thou hast mothes; and for a sumptu­ous couerlet, thou hast wormes. To be short, we haue heere a liuely image of mens foolish confidence, who being besotted with the present prosperitie and peaceable estate of their affaires, reioyce and cheere vp them­selues. This doctrine ought to be diligently obserued: for howsoeuer men know well e­nough what their condition is, and haue death still before their eyes; yet are they so dulled with ambition, and tickled with plea­sures, yea bewitched with vaine glory, that they vtterly forget themselues.

ISaiah continues the matter which hee be­gan before in the person of the dead; and concludes, that this tyrant differs in nothing from others, although by all his flatteries he indeuoured to perswade himselfe that he was some god. He vseth an elegant similitude in comparing him to the starre of the morning; cal­ling him the sonne of the twilight, and that [Page 156] because of his excellencie and glorie, which made him shine far aboue all others. Where­as some haue expounded this place of Satan, they haue done it ignorantly: for the scope of the text doth sufficiently shew, that it should be vnderstood of the King of Babylon. But when men snatch vp places of Scripture at randome, and consider not the coherence of the text, we neede not meruaile if wee often meete with so many errours. And yet was it a more absurd blockishnesse, when they made Lucifer the prince of diuels; making folkes be­leeue, that the Prophet gaue him this name. But for as much as such inuentions haue no colour at all; let vs leaue them for fables as we found them.

The expositours haue been deceiued in the second member of the verse, in transla­ting the Hebrew particle in the passiue signi­fication, saying, Thou art weakened; seeing it is in the actiue signification. Notwithstan­ding, because the verbe whence it is deriued, signifies to cast the lot; and that the particle Sur, is ioyned therewith, this sense agrees well, that this tyrant diuided all regions by lot, as the Lord and Master of them, and drew them to himselfe, as if they had appertained to his succession. And yet I reiect not the o­ther exposition; namely, that he weakened the people.

THis must bee ioyned to that which went before. To say, in this place is taken to re­solue in himselfe; according to the Hebrew phrase. For he derides the pride of the Baby­lonian, who resting vpon his greatnesse, durst be so bold as to promise himselfe continuall happinesse; euen as if it had been in his pow­er to bring the euents of things to passe at his pleasure. Wherein wee haue a faire loo­king glasse to behold the foolish pride where­withall the wicked are puffed vp; which also sometimes they are not ashamed to vomit forth. Neither must we heere consider the person of one tyrant onely, but the damna­ble furie of all the wicked, which make their conclusions in secret, no otherwise then if they were able to dispose of all things accor­ding to their owne fantasie. Whose plots S. Iames describes in liuely colours; We will goe into such a Citie, say they, wee will buy, and sell, and get gaine: and yet in the meane while, they know not what shall come to passe to morrow: Iam. 4.13. They neuer thinke they are vnder Gods hand; but haue this sottish conceit, that they will doe all things by their own strength. I grant that this brag, I will ascend into heauen, and that which fol­lowes also, is so absurd, as it seemes impossi­ble how it could come out of the mouth of a mortall man: but in regard it was not the Prophets meaning to set downe the speeches of Nebuchadnezzar, word for word, let it suf­fice vs to consider the thing it selfe. For to speake the truth, whosoeuer he be that attri­butes more vnto himselfe then the condition of men can beare, hee exalts himselfe against God, as the Giants did, of whom the prouerb speakes: whence it followes, that all their de­uises shall come to confusion. But especially hee, who passing beyond the bounds of his calling, prouokes the Lord against him by his boldnesse. And therefore let euery one of vs content himselfe with his estate, and not de­sire to be mounting vp aloft: but let vs rather continue in that degree wherein God hath placed vs. Indeed if God reach out his hand vnto any, and lift him higher, he may go fur­ther: but he ought to vsurpe nothing to him­selfe, nor to clime vp thereunto of his owne head. And concerning those who are exalted vnto high degree and dignitie, they ought to carry themselues humbly and modestlie; not feinedly, but with such meekenesse of spirit, as if they were not exalted at all.

Besides, we may sufficientlie see wherefore the Prophet accuseth this tyrant of Babylon particularly of such outrage, and also what the scope is to which these figuratiue spee­ches do aime, the rather by those that follow, to wit, that he desired to mount into the moun­taine of the testimonie, and by such pride to make himselfe equall with God. For howso­euer he made these discourses after the ordi­narie maner of men, that he was able to con­quer the Iewes, yet because he despised the helpe of God, vnder which they shrowded themselues, as he had often heard tell, it was as much as if he had conspired to ouerthrow the heauens. Now in stead of the mount of Zion, he puts the sides of the north, which de­scription is also conteined in the 48. Psalme. The mountaine of Zion in the sides of the north, is the citie of the great King. He called it before the mountaine of the testimonie, which title is drawne from the verbe Iaad, which signifies, to vnite, to agree, and make peace. And therefore Moed signifies peace, couenant, and day prefixed. Lastly, it may be referred to time, place, and persons. But I had rather take it heere for couenant, or agree­ment. For the Lord speaking of the Taber­nacle of the couenant in Exodus, saith, I will there make appointment with you. Exod. 25.21.22.29.42. We must not thinke then that he speakes heere of an assemblie of men, as when the profane meete in fayres or in their feast dayes: but that the Lord meant there to shew a signe of his presence, and to ratifie his couenant; which we ought diligentlie to obserue, because this condemnes the sacri­ledge of this wicked king, who rather fought against y^• very heauens, then against an earthly place.

A Man would maruell that the Prophet doth thus accuse the king of Babylon, as if he would be check-mate with God, see­ing that (as wee haue said) such a thought [Page 157] could not once enter into any mans heart, but that he must needs quake and tremble for feare. For euen as there is in vs some seed of religion by nature, so also are we constrei­ned in despite of our teeth to beare some re­uerence to this diuinitie, which we thinke to be the most excellent aboue all things. And there is no man so senselesse that would ima­gin to cast God out of his throne, because we are all taught by nature rather to honor and worship God. And therefore howsoeuer the heathens knew him not, yet notwithstanding they worshipped their Idols. Thus we may imagin, it was not likelie that the king of Ba­bylon meant to driue God our of heauen, and to reigne there himselfe. Yet doth not the Prophet accuse him without cause: for although the vngodlie resolue not to reigne in Gods stead, yet notwithstanding they fight against him whē they exalt themselues more then they ought; hereby attributing that to themselues which is proper vnto him: which is as much in effect, as if they meant to pluck him out of his seate. And what did satan else when he deceiued the first man? You (saith he) shall be as gods. Gen. 3.5. Therefore all such as dare attribute more to themselues then God permits, do lift vp themselues no other­wise then if they meant to proclaime open warre against him; for where pride gets the masterie,Where pride gets the ma­sterie, there the contempt of God must needs follow. there of necessitie must be the con­tempt of God.

And thus also we may note that which we haue touched before, to wit, that this tyrant bent himselfe of set purpose against God as it were in rushing himselfe against the Church which is his holy heritage. Seeing then that he violated the heauenlie Sanctuarie, this ought not to seeme any excessiue maner of speech vnto vs. Now from hence we obserue a doctrine full of consolation: for wee are taught that the wicked doe arme themselues euen against God,The wicked arme them­selues against God, is often as they set themselues against his Church. as oft as they set them­selues against his Church. This king heere is not accused for lifting himselfe aboue the Angels, but for indeuoring to ouerwhelme the Church of God. Now the seruice of God at this day is not shut vp in any certain place, but is spread thorowout the whole world. In what part soeuer then the name of God is called vpon, if there any tyrant do purpose or practise the destruction of the faithfull, let vs know that such a one sets not himselfe so much against men, as against God, who will not long indure the proud so to make warre vpon him. We shall finde the like example hereafter in Senacherib, of whom the Prophet saith, that in threatning and offring violence to Zion,Chap. 36.18.19.20. & 37.4.6.17. he did it to God himselfe. Let vs therefore be assured that we are so vnder the protection of God, that whosoeuer doth vs wrong, shal haue God for his enemie. He that hurts you (saith the Lord) hurts the apple of mine eye.He that wrongs any member of Christ, may assure him­selfe to haue God for his enemie. Zach. 2.8. He also testifieth that he dwels in the midst of the Church, Psal. 46.5. so as none can assaile it but he must beare the first brunt. He will then surely take ven­geance of all the wrongs which the Church indures, although he suffer it to be afflicted for a time.

HE hath heretofore shewed, how it was the King of Babel that enterprised to set his seate aboue the cloudes. And now he oppo­seth an euent quite contrarie; to wit, the sides of the pit, or caue, that is to say, some corner of the sepulchre into which he should be cast. For he said before, that this tyrant would as­cend aboue the mountaine of Zion in the sides of the north, because the place on this side was high aboue the rest. Now he takes this word sides in a contrarie sense, as if he should say, that he shall be put in the most contemptible place of the pit or sepulchre, euen as when a man thrusts one into some darke or by-corner. For if so be a sepulchre be large and spatious, they desire to lay the honorablest personage in the midst of it: but he saith, that this fellow shall be cast into some hole, or into the sides that shall be left emptie. See how the Lord scornes the pride of the wicked from an high, so as when they shall haue deuoured all by their couetous­nes, and pierced the cloudes & the heauens with their pride, yet will he expose them to derision at the length, hauing ouerturned all their enterprises euē in lesse then the twink­ling of an eye.

THe Prophet scornes this wicked king a­gaine in the person of the dead, and yet this may also be vnderstood of the liuing: but it is better to referre this whole speech to the dead; vnlesse we had rather vnderstand it of the sepulchre, which is almost all one in effect. Now we are wont to stretch forth our neck, and to stand vpon the tipto when any admirable or rare thing is presented to our view. So in regard it was a thing almost in­credible that this king furnished with so great power should be dead, the Prophet saith, that all haue cast their eyes vpon him to behold him diligentlie, as if they could hard­ly beleeue that to be true which they saw e­uidentlie before them. They aske in the first 1 place whether it be possible that he which made the world to tremble with his looke only, could be so suddenlie & easilie brought low. Next, the Prophet shewes how all his wicked 2 desires and enterprises are ouerthrowne; as also that tyrants with their crueltie are like to cloudes, which poure downe water or haile on a sudden as though they meant to destroy the whole world, but they are scattered and gone in an instant. And this similitude that same good old father Athanasius vsed,See Martin Luther vpon the Psalme [...]f degrees. fol. 33. when some threatned him with the furie of Iulian. Now the Prophet shewes that this change came from the hand of God, who by his only will can ouerthrow the whole world.

IN this verse he expresseth the crueltie and 1 in humanitie of this Tyrant; namely, that 2 he brought the world to a wildernesse, rased the 3 Cities, deliuered not his prisoners. Those who haue obtained victorie, haue been accustomed sometimes to release their prisoners, that they might win their hearts by gentlenesse:Tyrants had rather be feared then loued. but Tyrants had rather bee feared then loued: because they perswade themselues, that the onely safe way to raigne, is to make them­selues feared of all, through a brutish cruelty. We need not wonder then at their so misera­ble and wofull an end: for it cannot bee but God must render them like for like; after hee hath corrected his Church by their crueltie, shewing no more mercy to them, then they did to others. Thus then he shewes how mise­rable Tyrants are, in regard they haue both God and men their enemies.

HEe opposeth the King of Babylon a­gainst other Kings; to shew that hee shall be more wretched after his death, then they all. And thus he amplifies the iudgement of God (who should execute vengeance vpon the cruelties done to his Church) by compa­rison. This place is the cause why I dare not restraine that which Isaiah speakes heere of the King of Babylon, to the onely person of Nebuchadnezzer: because we finde not by hi­stories, that hee was depriued of buriall. Al­though the Iewes tell, how Euil-merodath commanded hee should be taken out of his sepulchre, because the great Lords of his kingdome durst not doe him homage, till they were certaine of the death of his father. But S. Ierome, howsoeuer hee be credulous enough in other things, yet holds this as a fable. He speakes not then of one man parti­cularly,2. Thes. 2. but of the whole Kingdome: euen as when the Scripture speakes of Antichrist, it comprehends the estate of all the Popes. And therefore he scornes the pride of all Tyrants, vnder the person of one, testifying what their issue shall be; to wit, that they shall fall into such miserie, that not so much as a small handfull of dust shall be giuen them for their burial: howsoeuer in times past they were like insatiable gulfes, whom all the wealth in the world was not able to satisfie. Those which haue scarse one foot of land, haue not­withstanding the honour of buriall; and this was esteemed sacred and inuiolable aboue all things among the Patriarks: for it was a great dishonour to be depriued of this priui­ledge. Yet he shewes that the Kings of Baby­lon should receiue such an opprobie, that be­ing cast out of the sepulchre of their fathers, they should be a spectacle of disdaine vnto all. Quest. But some may aske, whether it were so great a matter in Gods sight, to bee buried with a mans predecessors, that it should be esteemed as a punishment and curse to be depriued of it? I answere, Ans. he speakes not of the sepulchre here, as of a thing necessarie to saluation: and yet that it was reputed a great shame for this Tyrant to want buriall.

First of all then let vs consider why buriall was so esteemed among all Nations. Doubt­lesse this came from the Patriarks, whose bo­dies the Lord commanded to bee buried, in hope of the last resurrection. The carkases of beasts are cast out,The reason why we are buried, and beasts are not. because they are ordained to none other end but to turne to rotten­nesse: but our bodies are couered with earth, that being laid vp therein, they may wait for the last day; at which time they shall be raised vp to inioy the soule in an eternall and bles­sed life.

Whereas diuers superstitions are crept in touching the buriall of the dead, it is certaine that Satan hath brought this to passe by his subtletie; who is wont to corrupt and peruent all things, which yet in their owne nature are good and profitable: for he hath forged infi­nite waies whereby to bewitch men. But con­cerning the Iewes, we are not to meruaile if they had many ceremonies in this behalfe, neither ought wee to condemne them for it: for they had not so cleere and manifest a re­uelation of the resurrection, because Christ was not yet reuealed. But the matter is farre otherwise now, seeing we behold our resur­rection in Iesus Christ app [...]rently, and the vaile being taken away, wee now see the pro­mises as in the sunshine, which were obscure to the Iewes. If at this day then any would bring in and reuiue the ancient ceremonies; such a one should suppresse the light, and doe great wrong vnto Iesus Christ: for, they inde­uour to put a vaile before him, who hath dis­couered himselfe vnto vs with open face. Notwithstanding it is not vnprofitable to re­gard the interring of the corps,Buriall of the dead ought to be retained, but superstitious customes therin to be re­iected. The cause why some are left vn­buried. because it is a witnesse of the last resurrection, which wee yet wait for. But we ought vtterly to reiect all such superstitions, and pompe of funerals; which indeed euery faithful man should ab­horre.

But if any bee left vnburied, wee must consider the cause. For many Prophets, Mar­tyres, and holy personages haue been depri­ued of buriall. Wee heare how the Church complaines, that the bodies of Gods seruants were cast out to the beasts and birds, and that there was none to bury them: Psal. 79.2. And wee daily behold how they burne, drowne, and hang the seruants of Iesus Christ, whose death notwithstanding is pretious and bles­sed in Gods sight.Psal. 116.15 For euen as the Crosse of our Lord was blessed; so also the gibbets, [Page 159] bands, chaines and deaths which his mem­bers endure do partake of this blessing, yea, and that in such wise, that they far surmount the felicitie, decking-maiestie, and pomp of all the kings of the earth: so as according to S. Paules example, they may boldly glory in these afflictions. Rom. 5.3. 2. Cor. 12.9. Gal. 6.14. Moreouer, albeit we can see nothing but a signe of Gods wrath vpon those whom he de­priues of buriall, yet must we haue our re­course to the former, and such sentences.

Iere. 22.19.Now as Ieremiah threatned Ioachim that he should be buried as an asse, because he deser­ued rather to be laid with the brute beasts then with men, who after death are separated from the condition of beasts by meanes of buriall: euen so, in as much as this Babylo­nian had exalted himselfe aboue all, it was good reason he should be deiected beneath all, so as his bodie might remaine without bu­riall. Isaiah then foretels that this tyrant shall not be buried in his house, that is to say, in the Sepulchre of his ancesters and predecessors: for we must not thinke that the Sepulchres were within the houses. The similitudes which are conioined do further expresse the iust ig­nominie of this tyrant: for, as hurtfull and vn­profitable trees are pluckt vp by the rootes, so he shewes that the king of Babylon was not worthie to remaine among men. Afterward, he compares him to the garments of the slaine, because those which die in battaile are not buried according to the accustomed maner, but as bloodie and stinking carrions troden vnder feete are tumbled into the pit clothes and all, lest they should infect the aire with their smell. Neither will any man offer to touch clothes defiled with blood and mire, for feare of drawing some infection frō them. Now we can not affirme that this hapned to the kings of Babylon, yet no question but it was fulfilled, neither ought we to doubt any thing at all of it.

NOw he shewes the reason why the king of Babylon is vnworthie of buriall, to wit, because he which had destroyed his owne land, was neither worthie to be receiued into it, nor couered therewith. For euen as the earth sustaines vs whilst we liue, so also doth it couer vs being dead, and keepes vs in her bowels vnto the comming of Iesus Christ. It is then a iust punishment of crueltie when she refuseth to receiue those into her bosome that haue offred her violence, and defiled her. He yet addes a more fearefull threat, to wit, that God will poure out the remainder of his plagues vpon the successors. Yet when he saith, The seed of the wicked shall not be re­noumed for euer, we may expound this member two waies, either that the race of the wicked 1 shall not long endure, or that it shall be vt­terlie 2 put out. The diuersitie of the interpre­tation consists in the word alwaies, for it is ei­ther referred to the time past, or to come. To 1 the time past thus, Although the seed of the wicked haue borne sway for a while, yet the memorie thereof is vanished and gone in the end. In the time to come, thus, God will 2 so blot out the race of the wicked, that there shall be no more mention of them. Now it is vsuall with the Lord to curse the seed of the wicked;Psal. 112.6. Prou. 10.7. Psal. 34.16. as on the contrarie he blesseth the of-spring of the faithful. And euen as the memorie of the iust indures for euer, so also doth it follow of necessitie that the remem­brance of the wicked should be vtterlie ex­tinct and abolished. Now howsoeuer we see not these things fulfilled with our bodily eies, yet haue we ample and pregnant testi­monies for it, whereby the truth of the do­ctrine is sufficientlie confirmed vnto vs.

But we are now to obserue the reason of this vengeance, to wit, the Lord will hereby punish the pride of reprobates who wil needs aduance their names, and leaue a perpetuall renoume thereof behind them: and hereun­to tend all the counsels, enterprises, and en­deuors of prophane men. Contrariwise, the Lord blots out their name and memorie, which yet seemed to be ingrauen in euerla­sting monuments. Thus it comes to passe that they are not only exposed to contempt, but euery one detests and abhors them. Which in cōclusion befalles all tyrants, for howsoeuer they be flattered and applauded of all whilst they liue,Tyrants flat­tered of all whilst they liue, but be­ing dead, they are de­tested of all. yet are they and all their posteritie held in vile estimation when they are dead and gone. And thus it appeares they are de­testable to God, Angels, and men.

HEere Isaiah prophesieth against the king of Babylon in plainer termes then here­tofore. Now we must remember what I haue said alreadie, to wit, that hitherunto he hath not spoken of one particular man only, but of the whole kingdome: and now he also takes away the ambiguitie of this maner of speech. Whereas the old translation hath it, Prepare his sonnes to the slaughter, it comes not neere enough, to the right sense, for the letter Lamed being put before y^e word sonnes, shews it should be translated, Prepare a slaugh­ter for his sonnes. Now let vs see to whom this speech is directed, for we must of necessitie vnderstand that he here couertlie speakes to certaine officers, sergeants, or executioners, whom God commands to prepare themselues for the execution of his iudgement. And who are they? partly the Medes and Persians, as also others, by whom Babylon was rased to the foundation. It was not vtterlie destroy­ed when the Persians tooke it (as we haue said before.) Thus then he speakes to those whom God had ordeined in his scret coun­sell to destroy Babylon. This phrase of speech [Page 160] hath greater vehemencie in it then if he had barely said, The slaughter is prepared: for he shewes that God not onely disposeth of that which the wicked are to doe, but that hee also hath executioners at his commande­ment, to auenge himselfe vpon their ini­quities.

Obiect. Whereas he by and by addes, that the ini­quitie of the fathers shal be punished by meanes hereof: it may at the first seeme ouer seuere, to couple the children with the fathers, as touching the punishment which the fathers haue deserued, and ought to beare. And yet seemes it to be more hard, that the punish­ment due to the fathers should be extended to the children, and their childrens children. But this absurditie may easily bee auoided,Ans. Exod. 20 5. & 34 7. Deut. 5.9. Ier. 32.18. Ezek. 18.20. if we interpret the Hebrew word Aon. Miserie: because it signifies as well the punishment of the sinne, as the sinne it selfe. But because such sentences are found in many places of the Scripture; to wit, that God will visit the iniquitie of the fathers vpon the children: we need seeke no such euasion. Neither doth the place in Ezechiel; The sonne shall not beare the iniquity of his father: Ezech. 18.20. crosse this. For God punisheth not the innocent: neither must we so vnderstand this place, as if the punishment due to the ancestors, were conueied ouer by God vnto the children, al­together guiltlesse: for the fault of the children is forth-with coupled therewith­all.

But leauing now to speake of that vniuer­sall curse of all mankinde, whereunto all of vs are subiect from our mothers wombes; let vs take an example from some wicked one; whom when God reiects with his whole race, truely we haue no cause at all to complain of it. For his blessing is free: and it is not lawfull for vs to compell him to bestow it equally vpon all: because he may dispose of his grace according to his owne good pleasure; and it is the dutie of euery of vs apart, to acknow­ledge, that whatsoeuer good thing wee haue receiued, it is none of our own properly nor naturally, but comes vnto vs from elsewhere; namely, frō Gods free libealirty. If so be then that he reiect any, must it not also needes fol­low, that his seede should bee accursed? For what can remaine in those which are desti­tute of his grace, but a masse of impiety? And if they deserue eternal death, much more are they worthy of temporall punishments: for hee who expects the cutting off of his head, ought much more to iudge himselfe worthy of the prison and stripes. Wee must obserue this point diligently. For I hold the solution of those but childish, who thinke the Lord punisheth the children of the wicked with temporall punishments, because of the ini­quities of their fathers: thinking it not vnbe­seeming for the Lord to correct those that are innocent. Now we know he neuer puni­sheth such as haue not deserued it: besides, he is naturally inclined to mercy. But how should he spare the wicked, if he should exer­cise his wrath against the guiltlesse? This then must be held as a thing resolued; to wit, that all such as are destitute of Gods grace, are subiect to the iudgement of eternall death. Whence it followes, that the children of re­probates, whom the curse of God pursues, are subiect to the same condemnation with their fathers. And therefore Isaiah speakes not of innocent children, but of the lost and despe­rate; which, it may be, haue surpassed their fa­thers in wickednesse: and therefore are iustly coupled with them, and adiudged to the same punishments with them; because they haue walked in their steps. But some may say, that then they beare their owne punishment; and not that which their fathers haue deserued. I grant this to be true in part: but the reiecti­on began before in their fathers; for which cause they are also forsaken and cast away of God. And yet their fault is not so particu­lar as if they were not guiltie at all; but being inwrapped in the same sinnes in regard of reprobation, they are also liable to the same miseries and punishment. I know wel enough that this solution will not satisfie those who neuer cease to dispute & braule against God: but if so be I satisfie the faithfull, and those that are not contentious, I passe not much what the rest say. As for the faithfull, I doubt not but they will content themselues with this solution, which I dare affirme to be most true.

In the end of the verse, som translate, That they fill the world no more with enemies: as if the Prophet meant to say, that all the wic­ked are the enemies of mankind; yea, euen of the whole earth: and therefore that the Lord prouides for the safety of all, when he sweeps them from the earth: otherwise it should be choked by them, as with thornes and briars. It seemes that this signification expresseth somewhat more; because the earth receiues vs into her lap, if we discharge our dutie: but if wee be contemners of God, it nourisheth and sustaines vs vnwillingly, as her very ene­mies. Yet had I rather follow the other signi­fication, which is more generally receiued: for I thinke the Prophet meant to say, that the wicked grow vp into a stocke and linage, and bring forth children in great abun­dance; so as they exceed their progenitors in number, and are more glorious in shew: and thence came the prouerbe, that an ill weede growes apace.We may thanke our selues that the wicked are so multi­plied. Now whereas wee behold an infinit multitude of wicked ones, which haue couered the face of the whole earth as it were, we may euen thanke our selues for it: and yet the Lord neuer deales so seuerely with vs, but hee reserues alwaies some good seede, although it be very thin sowne: yea he alwaies hath an eye vnto some corner of the world, where he may giue his seruants some litle breathing. And if he should diminish the multitude of the wicked nothing at all, it is certaine they would forthwith ouerspread the whole earth. By this is confirmed that which wee haue said before; to wit, that the children of the Babylonians were not slaine causlesse; because it is here said, it was to the end they should not fill the world with Cities. It followes then, that they were wicked, and therefore cut off by the iust iudgement of God; that by this meanes hee might prouide [Page 161] for the safetie of men; and that the Lord can­not be accused of cruelty or hard dealing.

NOw the Lord testifieth, that he will doe that himselfe which he before had com­manded others to do by the ministrie of the Prophet: so that we must obserue both the one and the other,Though God vse men as his instru­mēts in brin­ging the wicked to nought, yet the worke is properly said to be his owne. namely, that it is a worke of God when the wicked come to nought, al­though he vse men as instruments to execute his iudgements. For he spake thus to them heretofore: Prepare a slaughter, vers. 21. Whence we haue to note not only the power of God, but also the efficacie of prophesie. Whence the Prophets (ordeined of God) giue comman­dement to all nations to do this or that, it is then so farre off that men can hinder the e­uent thereof, that they are euen constreined to performe the will of God. Now because we ordinarilie stay our selues vpon men, and in forsaking God attribute the power of doing all things vnto them, we must hold this prin­ciple, that seeing God worketh by them, himself is properlie the author of the worke, whereof they are only but the executioners and instruments. This is clearely inough laid open vnto vs by the dependence of the pla­ces following.

I haue thought it best to resolue the letter Vau into a particle of shewing the cause: for he yeelds the reason wherfore he commands the Medes and Persians to prepare a destru­ction and slaughter for the Babylonians: for I will rise vp against them, This phrase I will arise, expounded. saith he: and this phrase where God saith he will arise, is very frequent. Thus also the Prophet applies him­selfe to our capacitie, because the maiestie of God is so high that we can not comprehend it. We thinke he takes his ease, and is idle, whilest he winks at the wicked: and there­fore when he will cause men to feele his po­wer, and giue some testimonie thereof by some visible worke, he saith he will arise.

The epithite which he afterward addes, calling him The Lord of hostes, serues for a con­firmation of this sentence: as if the Prophet should say, I haue not giuen these Comman­dements to the nations of mine owne head, for it is God that gouernes and leades all the battailes vnder his owne hand. Seeing y^e Pro­phet is ordeined then to pronounce the sen­tēce on Gods behalfe, he may also command mē, to y^e end they may yeeld obedience vnto him. He yet repeates the same thing in the latter end of the verse,Sayth the Lord. shewing that he speakes no­thing but that which the Lord gaue him in charge, that so the prophesie might be the more autenticall.God cuts off not only the posteritie of the wicked, but their me­morie also. Pro. 10.7. Now it hath been often told vs before, that Babylon was not thus ru­inated till after the death of Alexander the Great. By the sonnes, and nephewes, he meanes not only the Posteritie, but the Memorie which the wicked would obteine, so as they might be long renoumed after their death. God tooke euen this also away from Babylon, that so no remembrance should remaine thereof at all, but only reproch and igno­minie.

HE yet againe confirmes the same things which he spake heretofore touching the future destruction of Babylon, to wit, that men shall hereafter inhabit it no more, but it shall be made an hidious Caue, into which wilde beasts shall retire. Some say that the word Kipod (which we haue translated Bicure) signifies a Beuer, others an Hedghog, other a Torteis. But it is very likely by the circum­stance of the place that our Prophet speakes of a beast which frequents the waters; be­cause afterwards he mentions a poole, or ma­rish, which in deed properlie belongs to the situation of the place: for howsoeuer Baby­lon was not compassed in with pooles, yet is it situated in a moist soile. Euphrates waters the region on the one side, and Tigris on the other: thence it is that the Lord threa­tens to drowne it.

IT was needfull to adde an othe for the more full confirmation of the threatning.The reason why God in faine to adde an oth to his threatnings. For no­thing is more hardly beaten into our heads then to heare tell of a present destruction of the wicked, because we see them florishing, furnished with all kind of helps, seeming to be out of all dangers, & vtterlie secure. Ther­fore wee are at our wits end in beholding them, being so dazled with their glorie, that we can scarsly beleeue God when he threa­tens their ruin and perdition; and therefore he addes an othe, that they might haue no oc­casion to hang in any suspence.See the like in Chap. 22.14. Whence we may see how gratious & louing he is towards vs in succoring our weaknes by applying this remedie vnto it, for otherwise his bare word ought to suffice. This serues then for the great consolation of the faithfull, as we shall see hereafter. But this short forme of an othe which he vseth ought to be well knowne vn­to vs, because we meete often with it in the scriptures:Othes slip out of our mouthes at randon with too much boldnes, but Gods spa­ringnes in suppressing the greater part of his oth ought to bridle our intēperancie▪ and thereby the Lord bridles vs lest we should take too great libertie in oths which slip out of our mouths at randon with too much boldnes: for he suppresseth the greater part of the othe, If I performe not this which I haue decreed, let men take me for a lier, and hold me no more for God: this I say, or some thing else like vnto it (fearefull to vtter) should be heere supplied. Men ought then to refraine their tongues, lest they ouerflow too lightlie in execrations, making horrible [Page 162] imprecations against themselues: yea let them rather learne by the Lords example here, to hold in their rebellion.

SOme thinke this is spoken of the host of Senacherib, 2. King. 19.35. Chap. 37.36 which was destroyed by the An­gell, whilest the siege was before Ierusalem. If wee shall receiue this interpretation, the sense will be thus; to wit, The Lord will short­ly shew some euident proofe of this ruine, wherewith hee threatned the Babylonians. For those which heard the prophecies, might aske, What shall the ruine of Babel profit vs, when she hath destroyed vs first? were it not better for vs to remain in our own lād, & that she might continue safe? What consolation can we take in her destruction, seeing with her our selues must also perish? And truely I make no question but Isaiah sets before them a proofe of Gods fauour in the destruction of their enemies; which was either come to passe already, or should shortly happen. I dare not affirme in what time the Prophet fore­told this,There may be some pro­b [...]ble con­iecture that Senacherib was discom­fited before the time of this particu­lar pro­phecie. vnlesse there bee some proba­ble coniecture, that the discomfiture of the host of Senacherib, made by the Angell, was al­ready accomplished. According to this sense the Prophet should take this famous exam­ple, to giue them good hope of the deliue­rance to come: as if hee had said; You haue heeretofore felt how miraculously God as­sisteth his people in time of neede. And this is the reason which makes me thinke the ar­mie of Senacherib was already destroyed. It was needfull then that there should be some vse of this doctrine.

Obiect. But Babylon beganne not to molest the Iewes, till she had subdued the Assyrians, and transported the Monarchy. To what end then should the Prophet speake of the iudgement which God would bring to auēge the wrong done to his people, when as the Iewes had as yet nothing to doe with the Babylonians? There is no absurditie to say, Ans. that a thing al­readie come to passe, should be mingled with a prophecie: neither were it amisse to say, that the Assyrians should here be put for the Cal­deans.No absurdi­tie would follow, if the Prophet should put the Assyrian here, for the Caldean. For although they had no Monarchy, yet is it very likely they were alwaies first pre­pared, as oft as war was to be made with the Iewes: and so fought vnder the leading of o­thers, that in the meane while they made the greatest part of the armie. First, they were neerer hand then the Caldeans, and those which then ruled, knew well that such people would be loyall and obedient, because of the ancient hatred which they bare to the Iewes. Adde hereunto, that it was the benefit of the Conquerours to subiect the conquered by continuall warres, vntill they were inured to beare the yoke. All which considered, it is not amisse that Isaiah speaking of Babylon, com­prehends all the forces thereof vnder the name of Ashur; so taking a part for the whole.

Thus there is no reason that constraines vs to expound this place of the discomfiture performed by the Angell in the host of Sena­cherib. For as I take it, the Prophet meant on­ly to affirme, that God would put an end to the tyrannie of the Assyrians; so as they should not be alwaies so mightie: as if hee should say, Although God permit the wicked to beare rule ouer you for a time, yet this do­mination or superioritie shall not last euer; for hee will one day deliuer his people from the seruitude which oppresseth them, by brea­king the yoke from off their necks. And as hath bin said already; although the Assyrians were subdued by the Caldeans, yet did they not cease for all that to be enemies to the church still. But Babylon, which succeeded Ni [...] ­uie, hauing the preheminence by transpor­ting thereof, began to make warre with the Iewes.

Where it is said, that Ashur shall be broken in Iudah: wee must not take it as if they should be slaine there, or destroyed by some discom­fiture; but that the elect people should be de­liuered from their tyranny: by means where­of their dominion should be abolished. The breaking therefore is not referred so much to the persons, as to the Empire. That which he addes touching the yoke and the burden, cānot be properly vnderstood of the Assyrians one­ly, who yet neuer had taken Ierusalem. And therfore we must note that succession, where­of I spake heretofore: because the Caldean [...] had no occasion to make war, vnlesse it were because they boasted to haue the prehemi­nence ouer the Assyrians. Now yee see the cause why I thought good to extend this pro­phecie to that deliuerance whereby the Lord shewed himselfe the protector of his people against the Caldeans and Assyrians; because the yoke was then shaken off, vnder which the Iewes were miserably hampered: yea, thus it comprehends the deliuerance pur­chased by Christ, whereof this was but a be­ginning.

Some thinke touching that which follo­weth concerning the Mountains, that they haue put the plurall number in stead of the singuler, as if hee spake of mount Zion: but I had rather translate it otherwise. For in as much as Ierusalem was situated among the mountaines, the whole countrie was contem­ned for that regard. Wherefore the Prophet speakes by way of derision, granting to the enemies that the mountanous region was in­deed the lesse esteemed because of them. But this contempt serued to amplifie the power of God, who deliuers his Mountaines from vn­der the dominion of a mightie Monarchie. Hereunto appertaines that which is contei­ned in the twentith Chapter of the first book of Kings, verses 23.28.

THe Lord contents not himselfe with a confirmation or two: no, he hath much adoe to refraine from assuring vs more and more of one and the same thing; and all be­cause he knowes how greatly our vnderstan­ding is naturallie inclined to distrust: for no repetitions suffice vs, although hee makes neuer so large promises in many words, and addes his othe thereunto. The Lord then we see is desirous to remedie this euil,The Lord is desirous to cure our in­fidelitie. and there­to tends the repetition, that we should not esteeme it as superfluous. For those who think the Prophet (or rather the spirit of God) should heape vp too many words,Those who thinke the spirit of God is wont to vse too many repetitions, haue not yet thoroughlie felt their owne weak­nes. haue not yet attained vnto any knowledge of their owne weakenes. Well, in the first place he propounds the will and counsell of God: se­condly his power. Whence comes it that we doubt of his word, but because wee attribut not that strength vnto God which to him be­longeth, neither are we well perswaded of his power? These two things are whollie the cause of our incredulitie, against which wee ought to oppose two other things,We must op­pose the counsell and power of God against our in [...]de­litie. which Isaiah heere recommends vnto vs, to wit, the counsell, and the power of God. For we must in the first place hold it without controuersie that the Lord is true, because he pronoun­ceth nothing but that which is stable and [...]utable: secondly, that he is so mightie, that euery knee must bowe vnder his hand. Now it is not for vs to search into the secret coun­sell of God, because the Prophet commands vs heere to rest our selues contented in the decree which the Lord hath manifested vnto vs by his word. We must not then flie any higher to prie into the secrets of God, but must rest satisfied with the infallible testimo­nies which hee propounds vnto vs by the mouth of his Prophets.Let vs with all the po­wers of our affections imbrace the promises of God, and ioine his power there­to. Let vs therefore with [...]ll our affections imbrace the promises of God, and ioine his power thereunto, because his mightie hand ought neuer to be separated from his mouth.

But we must take heed we imagin not an idle power after the maner of Philosophers, but such a one as the scriptures do informe vs of, that is, a power full of efficacie, and speedie in execution. Quest. But some may here de­mand why mention is made of all the world, and of all nations, seeing he speakes only of Babylon? Ans. We must remember what I haue said heretofore, to wit, that the Empire of Ba­bylon hauing conquered Nineue, did spread it selfe ouer all the East, and that diuers nati­ons were subiect vnto it; for which cause the ruin thereof was also the ruin of the whole world: for such Monarchies can not fall, but they must needs pull great destruction vpon others with them. Wherefore seeing the huge masse of so great an Empire might peraduen­ture haue called the certentie of this pro­phesie into question, Isaiah shewes, that albeit it should ouerspread far and wid [...], and com­prehend infinit multitudes of people, yet none of all this should let God to put his de­cree in execution.

HEere the Prophet vseth an exclamation as it were the better to confirme the for­mer sentence. For hauing told them that thi [...] was the counsell of the Lord, to the end he might shew them it is so inuiolable that it can not be broken, Psal. 33.11. he asks the question as of a thing vtterlie impossible: Who (saith he) can disanull his counsell, or turne his hand back? and thus by this excla­mation he sets himselfe boldlie against all creatures. For the Lord no sooner decrees a thing, but he stretcheth forth his hand: Is it once lifted vp? the worke then must of ne­cessitie be put in execution. Now he not only excludes men by this his exclamation frō being able to hinder the decree of God, but all things else whatsoeuer; yea, be it that any other creature besides the diuell or man would set it selfe against his will. To con­clude, he shewes that God is not subiect to repentance or change, but whatsoeuer falles out,Num. 23.19. were it in the greatest confusion in the world; yet is he alwaies like himselfe: nei­ther can his enterprise be foreslowed by any occasion. Obiect.

If any replie, that God hath changed his counsell sometime, as when he pardoned the Niniuit [...], Abimelech, God sent a message to the Niniuits by Ionah, but he mani­fested not that which he had de­creed in his secret coun­sell; which was to shew them mercie. or Pharaoh: the answere is easie. For when the Lord sent Ionah to the Niniuits, he manifests not that which he had decreed in his secret counsell, but meant to touch their hearts, and to bring them to r [...] ­pentance by the preaching of the Prophet, that he might shew them mercie, Ionah 1.2. & 3.10. The like he did when he threatned Abimelech and Pharaoh, because they had ta­ken Abrahams wife vnto them, Gen. 12.17. and 20.3. for the Lord by fearing them caused them to change their course, lest they should be punished for their obstinacie.

THis should be the beginning of the fif­teenth Chapter,The fifteenth Chapter should begin heere. because the Prophet en­ters now into a new argument: whence it e­uidently appeares how ill the Chapters haue been diuided, or rather torne in sunder. For hauing spoken of the Babylonians, he comes to intreate of the Philistins, of whom he was to speake before he came to mention other nations. Now these were the Iewes neere neighbours, and hated them deadly: these were the remainder of the nations which the Israelites had spared, although the Lord had expresly commanded thē to be whollie roo­ted out. The peoples infidelitie was the cause why the Lord suffred this remnant to remain euen as thornes to prick their eies; which pu­nishment God had threatned them with be­fore, as the Scripture reacheth, Numb. 33.55. Deut. 7.16. Wherefore in regard there was [Page 164] deadlie feede betweene these two nations, there came no sooner any damage vnto the Iewes, but the Philistims counted it their gaine. For they desired to see the Iews rooted out, neither could any newes be better wel­come vnto them, then to heare that the peo­ple of God were ouerwhelmed with all man­ner of miseries and calamities. This is the cause why the Prophet prophecieth against them,The cause why the Prophet prophecieth against the Philistims. as against the perpetuall enemies of the Church.

Now the time is to be noted wherein this vision was represented vnto the Prophet: be­cause the Philistims were very strong during the life of Ahaz: and this wretched hypocrit was punished for his disloyaltie, because by forsaking God, he fled vnto outward helpes; as namely, vnto men. And therefore in his time the Philistims recouered the Cities that Ʋzziah had taken: yea they gathered more strength after his death, because they hoped to attaine their enterprises, by reason that the heire of the Kingdome was but a childe. For Ezechias, who was the new King, had as yet neither wisedome, counsell, nor authori­tie. It is needfull then to obserue these cir­cumstances diligently, because Isaiah respects not the Philistims so much (although hee speakes of them) as the faithfull whom hee would comfort by this prophecie, and fortifie those with good hope, who might otherwise haue thought Iudah to haue been laid waste, in regard it was assailed with enemies on all sides, no succour appearing from any place whatsoeuer. Isaiah then seekes to establish the faith of these poore afflicted ones, desti­tute of all succour; and bids them be of good courage, because God will vndoubtedly help them. He calles this prophecie a burden, be­cause it would be vnwelcome and trouble­some to the Philistims,Why the Prophet calles this prophecie a burden. who thought them­selues safe in regard that the Iewes were mi­serably oppressed; neither was there any hope lost them of a better estate. He shewes then that the destruction of the Philistims also draws neere.

IN the very entrance, hee beates backe that vaine confidence wherewith the Philistims were rashly puffed vp: and in adding, thou whole, he signifies that all, how many soeuer, shall haue their part in this calamitie. As if he should say; That region shall not be spoi­led in one place onely, but there is not the least corner which shall not feele it: and as farre as the land doth reach, so farre shall the destruction and ruine thereof be perceiued on all sides. As touching that which he ad­deth of the rod broken; some referre to Ahaz but besides the purpose; for he was ouercome in all the warres which hee had against the Philistims. And therefore it should rather be referred to Vzziah: and yet am I loth so to re­straine it vnto him, that it should not there­withall be vnderstood of the whole body of the Iewish Nation. It is as much then as if he had said to Palestina, or Palestin; Thinkest thou to take thy rest, whilest the Iewes which afflicted thee in times past, are destroyed? No, thou greatly deceiuest thy selfe: for ere long thou shalt be vexed much more. This is the cause, as I haue said, why I restraine not this to one particular person; but rather as I take it, vnder the person of one, hee points out the whole body of the Iewes. He forth­with addes the reason why Palestin should not reioyce; to wit, because the Iewes shall be better able to annoy them then they were in former time. For if the Philistims receiued any detriment by the Iewes before, they should feele it ten times more heauy hereaf­ter. The which he sets forth by a very fit simi­litude: for the Cockatrice is more dangerous then the Adder, and the fierie Serpent more hurtfull then the Cockatrice. But God be than­ked wee are not annoied with these hurtfull beasts in this Country. The Prophets mea­ning is nothing else then, but to shew that the Philistims greatly beguiled themselues, in thinking that the Iewes should not ouer­match them. And therefore I consent not vn­to them, who refer the name of the Cockatrice, and flying Serpent, vnto Hezechias. For howsoe­uer they haue great shew of reason for it, be­cause Hezechias conquered all that the Phi­listims held, euen vnto Gaza: 2. Kin. 18.8 yet the Prophet meant to stretch this promise further. Let vs know then, that albeit we begin at Hezechias, yet notwithstanding this fauour appertaines to all the Iewes, as to the whole body. Now from hence wee may gather a generall do­ctrine; namely, that when wee are oppressed with aduersities,The reioy­cing of the wīced lasts but a while. and the wicked reioyce thereat, as if wee were vtterly confounded, and they were the only happy men; the Lord testifies, that all this their joy is but in vaine. God will euermore vphold his Church, and set her in her first estate, though all men should iudge her cast away. The children of God shall get new strength, which wil breake the hearts of the wicked for very despite: not that the faithfull wish or purpose any such thing; but because it must so come to passe: for God hath so ordained it. Neither are these names of Cockatrice, and fierie Serpent, any names of disgrace vnto them; for they are not such by nature, but are so called,In that Gods children are hurtfull to the wicked, it is not from their owne disposition, but from the wickeds malice. Psal. 18.27. in regard they are deadly to the wicked, though harmelesse in themselues. For it comes to passe by the iust iudgement of God, and the malice of the wicked, that that which is in it owne nature profitable and healthfull vnto them, is turned into losse and poison. Such is the nature also euen of God himselfe, and of his Gospell: 2. Cor. 2.16.

The prophets in their de­nunciations against the wicked, re­spect not thē so much, as the comfor­ting and in­couraging of the faithfull who are op­pressed by them.THe Prophet, as hath beene alreadie said, had not respect so much to the Philistims (whom his threatnings feared nothing at all) as to the Iewes, whom he meant to comfort in their afflictions: for they were so oppressed that they were now neere vnto despaire; and therefore he calles them the f [...]st borne of the poore by a note of excellencie, in regard of their miseries: for being now brought into vtter extremitie, they held as it were the first ranck of all wretched people. Now he promiseth that the Lord will deliuer them from such ca­lamities, and will then feede & nourish them as at the first: whereby we may see that the Philistims were destroyed and cut off for the saluation of Gods people: who also had made this promise vnto Abraham and his posteritie,Gen. 12.3. saying, I will blesse those which blesse thee, and curse those which curse thee: for they must needs haue God for their enemie,They must needs haue God their foe, that offer violence to his children. who offer violence to his children. Then the Pro­phet compares them to sheepe, whom wee ought to resemble, if we meane to haue God hold vs vnder his protection. We meete with no one thing oftner in the scripture then this similitude.Psal. 95.7. Psal. 100.3. Iohn 10.16.27. Doth the Lord correct vs then? Surely wee may well be compared to strand sheep, laid open to the violence of wolues and theeues: but if contrariwise he smite our e­nemies, he will gather vs againe together, that wee may rest in a quiet and safe place. This is it which the Prophet signifies by say­ing they shall rest in safetie. The Lord then promiseth two things here, first good pasture, that is to say, all things needfull for food and rayment: secondly safetie and defence, to the end we may rest inclosed & shrouded against all dangers.Two duties required in a good shepeard. These are the two duties belon­ging to a good shepheard: & in these two are included all things necessarie for saluation.

In the second member he directs his speech againe to the Philistims, whom he compares to a tree, that hath his roots so deeplie fixed in the earth, that it seemes a thing impossible to pull it vp; but yet if the roote wither, it must also of necessitie lose his vigor, though it be neuer so profoundlie setled. Whence we are to gather,The state of the wicked is neuer so fast rooted, but God can easily displāt them. that the estate of the wicked is ne­uer so firme, but that God will easily ouer­turne it: for he will not only prune off the bowes, but will parch, and bring to nothing the very roote that lies hidden in the earth.

That which followes, he shall slay thy rem­nant, is commonlie referred to Hezekias; but as I haue alreadie shewed, I had rather extend it generallie to the whole bodie (of which he speakes as of one man) of the King as head, who represented Iesus Christ. We may also referre it to the Assyrian, and to all others whom God vsed for the rooting out of the Philistims. For the Iewes are accustomed to speake thus indefinitly, when they minde to point out the officers by whom God executes his iudgements.

HEre the Prophet vseth amplifications to seale vp the truth of his prophesies in the hearts of the faithfull, and the more effectu­allie to imprint those things therein which without these would hardlie haue beene be­leeued. It hath been said elsewhere, that the gates signifies the places most frequented, in which they kept their meetings. He threatens then that all the Cities shall lament, yea and that extraordinarily, because the most hono­rable assemblies should make it. That which is added touching the smoke, may be taken for the fire, so as the thing it selfe should be shewed by the signe, because the smoke ap­peares before the fire burnes forth. By North we may vnderstand as well the Assyrians as the Iewes, seeing both of them were situated on this side of the Philistims: yet had I rather referre it to the Iewes: I meane not now to stand refuting of the contrarie opinion. As we haue said heretofore then, the Philistims thought themselues great gayners by that which the Iewes lost, when the Assyrians had done them any scathe. Which also happened not long since to many nations, who tooke pleasure to see their enemies destroyed by the Turks: for they knew well inough that such victories brought heauines and damage vnto them. So as when they whose ruin they thirsted after were vanquished, the way by that meanes was laid open for such as in the end subdued them.

Whereas he addes in conclusion that none shall be alone, it appertaines to the enemies, who shall be so furnished with power and au­thoritie in the day prefixed, that is to say, when God shall haue decreed the destruction of Palestina, that none shall remaine idle in the house, but all shall be readie and prepared to march forward. As if any in praysing the au­thoritie and power of some Prince should say, that all his subiects assemble themselues and are in a readinesse as soone as he holds vp but his least finger.

I Had rather interpret this of all Nations simply, then of any one in particular: for as soone as strangers are entred into a Citie, they are wont to inquire what is done there, to the end they may get some newes. It is as much then as if he had said; What answer shall they giue to strangers, when they shall inquire after newes? What shall be the common talke after the Philistims be vanquished? This, The Lord hath established Zion. His meaning is then, that the ouerthrow of the Philistims, shall be such an excellent pledge of Gods mercy towards his people, that all shall thereby vnderstand,

HE heere names other Cities; for his mea­ning is to bundle vp all the Cities of this Countrie (as it were) in one fardle, that they may be throwne into the same destruction with the rest; as if he should say, Not one shall escape. Whereas he addes a little after, Therefore the harnessed of Moab: although the Hebrue particle be a shewing of the cause, yet others expound it otherwise; but it is a matter of no great moment. The Prophets meaning is to shew that none shall be ex­empted frō howling, seeing the strongest and most valiant amongst them shall do it. After­wards he shewes that euery one shall be so af­fected with his owne griefe, that he shall not minde his neighbour. In the 5. verse he takes to himselfe the person of a mourner, or a sor­rowfull person: but it may seeme strange, yea very vnfitting, that the Prophet should bewaile the destruction of the Moabites, for he should rather haue sorrowed at the cala­mitie of the Church, and reioiced at the o­uerthrow of the enemies. But the Prophets are wont to take vpon them the person of those against whom they prophesie afflicti­ons, to the end they may represent their e­state as it were vpon a stage or scaffold. And thus they moued affections more, then if they had propounded the doctrine simplie with­out this art. And yet no doubt the Prophets trembled themselues at the iudgements of God, yea euen at those which they threat­ned the wicked withall: but that which I haue said is lesse cōstreined, and agrees best, as we may easilie discerne by common expe­rience. He calles them fugitiues which fled thence: for his meaning is that those which shall escape frō Moab shall come vnto Zoar, whom he compares to a heifer of three yeere old, which is in her full force and strength, and hath not yet brought forth, nor felt labor, nor the yoke; but fetches her frisks, and playes the wanton.

Now when the forces of the enemie pres­seth neere vpon a place, then they flee to o­ther Cities which hau [...] not yet been assailed, and which seeme to be furthest out of dan­ger. Zoar was such a one, because the enemies had not yet ouerrun it: but if any had rather expound this of the whole region, I gainsay him not,Iere. 48.34. because it seemes Ieremiah speakes in generall, who notwithstanding borrowes ma­ny sentences from our Prophet: vnlesse some had rather affirme that he there expresseth as well Zoar, as Horonaim, or rather the whole region which lieth between them. If it be re­ferred to the whole nation, the sense will be, that the Moabites who were nourished vp in pleasures and abundance of all good things, felt no euill till it came vpon them, from whence they grew proude. And therefore to tame them, it was requisit they should be dri­uen to Zoar, which was farre remote from the Moabites, thereby shewing that they could not saue themselues but by flying very farre off.

Those whom the Lord thus tenderlie fo­sters, are heere admonished to be humble, and not to prouoke the wrath of God against them by their pride and dissolutions:How such ought to be­haue them­selues vpon whom God bestowes most of his benefits. but to be sober; yea euen thē when all things pros­per with them in the best maner that can be wished: as also to prepare for all changes when God shall be pleased to visit them.

By the mount of Luhith he describes other places of the countrie of Moab, and sets forth the flight of this people, and the sorrow that shall be thorowout the whole kingdome. Whereas we haue turned, They shall raise vp the crie; others haue translated, They shall breake, or cleaue asunder with loud cries, af­firming that there is a transposition of let­ters, and that the letter Gnain is doubled. In this sense this verb should be deriued from Raah, which signifies to breake or bruse: but because this serues not much touching the principall, I haue let that stand which is most approued, so as the verb descends from an o­ther, which signifies to waken or raise vp. If any had rather retaine the word, To breake, the sense is, that there shall be a breaking, and (as it were) a brusing of the members with sorrow and crying when one smites one arme against an other.

THe Prophet amplifies this desolation by a kind of excessiue speech. He saith, The 1 grasse shall wither, which falles out when God depriues a land of all helps. Also that the wa­ters 2 shall be dried vp: for it is very likely they were exceedinglie necessarie for this quarter which was drie: for such countries as those bring forth nothing vnlesse they be watered. But howsoeuer this be an excessiue speech, yet it conteines nothing but that which is most true: for he passed not his bounds, but was faine to lay forth these things in the more words, because of the peoples dulnesse, to the end they might know that this land beeing depriued of Gods blessing, should become a desert deformed, and void of all beautie.

THat which euery one hath reserued, signifies the same which we vsually say, that which is left, or spared. For his meaning is to speake of riches reserued; thereby shewing what happens ordinarily in those countries which the enemies inuade, to wit, euery one labors to transport his goods to an other place, and to lay them vp safe there, that so they may fetch them home afterwards. Now he saith [Page 169] that these shall haue no fortresse nor refuge to put their goods in safetie: so as they shall bee constrained to hide them amongst the willowes. See here an extreme miserie, when wee can finde no place of refuge, to safegard and keepe that which wee haue gotten with great labour, from being a spoile to the ene­mies. It is very likely that these willowes stood in some secret and close place remote from others. Some expound this of the enemies, which bring the riches which they haue pilled, to the riuer, to part the pray among themselues.

THe Hebrew particle Ci, was added for ornament. His meaning is, that all the quarters of this Country shall be filled with cries and lamentations in euery corner; be­cause this destruction shall reach from one end to another. To the cry, he addes a skriking or double houling, to expresse the execesse of dolour; it being the maner of desperate per­sons to become vtterly desolate, and to bee resolued into teares.

HEe not onely describes here the dolour, houling, flight, and trembling, or the co­uetousnesse of the enemies in raking toge­ther of riches; but the slaughter of men, which must needes be fearefull, when the great and renowned riuers (as Dimon was) were filled with blood. By increasings hee meanes that the Lord, in whose person hee speakes, will aug­ment the murthers; so as the dead bodies shall be piled one vpon another, and there shall be no end thereof, till they be all put to the sword. Now howsoeuer the aduersaries were cruell in this destruction, yet the Lord passed not measure for all that: because hee iustly punished the inhumanitie which the Moabites vniustly exercised ouer the Iewes; vpon whom they ought to haue had compas­sion. It was iust then for them to beare the same punishment which they had laid vpon others.

Which are escaped.] These are also the in­creasings whereof he spake; or at least part of them. For behold the highest pitch of all these calamities; that if any indeuoured to saue himselfe in battel, from out of the hands of his enemies, hee should meete with lions and cruell beasts which should deuoure him. And this is the true meaning of the Prophet, if we narrowly weigh the whole context. He meant to expresse this discomfiture, and the miserie thereof in liuely colours, by shewing that the small remnant which shall escape the slaughter, shall fall into the pawes of the li­on: because the hand of the Lord doth so pur­sue the wicked, that they can no way escape: if they passe one danger, they by and by fall into another. But withall let vs remember, that the Prophet speakes these things for the consolation of the faithfull, that they might fortifie themselues by some promises against the cruelty of the enemies, who in the end should be cut off, and should finde no refuge at all in their gods, fortresses, or lurking holes; neither should their flight any thing at all auaile them.

HEere the Prophet in­sults ouer the Moa­bites, for that they knew not God whi­lest they had time; but boldly expected his punishing hand, till at length they were destroyed by it. In this place then there is a condemning of too late a repentance; when men cannot be brought to amendment by any admonitions whatsoeuer, but harden their faces against God. In a word, this kind of exhortation hath place, when the disease is become incurable. Now wee must diligently obserue the words, because both Hebrewes and Christians inter­pret this place amisse.St. Ierome. Saint Ierome expounds it of Iesus Christ, because he descended from 1 the Moabites, of whom Ruth came Ruth 1.4. Matth. 1.5. and the most part of Christian expositours follow him. As if the Prophet should say; Lord, although so seuere a iudge­ment be prepared for the Moabites, yet thou wilt not vtterly destroy them. Why? Because they must send vs the Lambe, which is the ru­ler of the world. But as this exposition hath no ground, so needes it not to be refuted. As touching the Hebrewes, they thinke this was 2 spoken in regard that the Moabites, who see­ing the Iewes to haue ill successe, ceassed to pay them the tribute which they ought: and Isaiah hauing prophecied the restauration of the Kingdome of Iudah, they thinke that therewithall hee exhorts the Moabites to ac­knowledge their King. And so would haue this a royall edict to correct their disobedi­ence: as if hee should say; Send the tribute which you owe. But wee reade not in any place that the Moabites were subiect or tri­butaries [Page 170] to the Iewes: neither is there so much as any probable coniecture of it. Wher­as they alleage the history of the Kings, they are mistaken: for it is there spoken to the king of Israel: Ahab and Samaria are there ex­presly named: 2. King. 3.5, 6 and we know that the Samaritans bare a deadly hatred against the Iewes.The true sen [...]e of this place. I content my selfe then in the first exposition which I haue touched, as being the truest and most naturall: because the Prophets meaning is to condemne the Moa­bites for not repenting in time, and there­fore should now seek reconciliation in vaine; which before to their great vtilitie they might easily haue obtained.

Thus the word send, must be taken by way of deriding: as if he should say; You may now send, but looke for no pardon, nor to get any benefit by it.The wicked despi [...]e ad­monitions till they feele the sma [...]t of the rod, and then they seeke to God, but for the most part in vaine For when the wicked are admo­nished, they proudly despise all exhortation: but when the rod is vpon their backe, then they fare like franticke men, running hither and thither, seeking helpe euery where, try­ing all remedies, but without any fruit; for they profit no whit thereby. Isaiah then scornes at their obstinacie and rebellion, and shewes there will be no time of repentance when the destruction shall come vpon them, which they haue iustly deserued.

The Iewes thinke that the Prophet speakes here of Hezechias, but contrary to all reason: for there is no mention made here of any certaine land, but rather of the whole world; whereof the Prophet speakes in gene [...]all. This ought then to be referred to God him­selfe. He calles that a lambe, which should be offered in sacrifice: for the Nations professed to worship God when they offered their sa­crifices. By the stone or rocke of the wildernesse, hee meanes a Citie, which was esteemed the chiefest in Moab; although wee may well af­ffirme, that hee meant to comprehend the whole Country: and so a part should be taken for the whole. To the mountaine: That is to say, to the true Temple of God,Deut. 12.5, 6, 7. 2. Chron. 7.12. where the sacri­fices were offered according as the Law com­commanded. This place is of excellent vse a­gainst the obstinate, who reiect all wholsome doctrine, proudly despising God, till his iudgements take them in the necke.

THe Prophet now shewes what he meant to say, by his former derision; to wit, that the Moabites must not thinke of sending sacrifices then, because they cannot other­wise saue themselues, but by fleeing from their Country. By the similitude of birds, he expresseth the terror wherewith they being once strucken, shall flee at the noise of a lease. For hee threatens the fearefull and wearisome flight of the Moabites, who had a­bused their rest.

HE goes on with his speech. But if we will rightly vnderstand this place, we must set the calamitie wherewith the Moabites were extremely afflicted, before our eyes. Now he calles their wickednesses to remembrance; to the end all might know how iustly this cala­mitie besell them. When they had all things at their desire, they ouerflowed in dissoluti­ons, and reiected all reprehensions: now be­ing forsaken and left destitute of helpe, they mourne; seeking remedies, but find none.How God deales with the wicked. For thus God deales with the reprobates: he sup­plies their necessities, and puts all they can wish into their hands, to leaue them without excuse. But after they haue abused these bles­sings of God through their wicked lusts, and haue turned all things to an ill end, he takes from them all meanes and helpes, and then brings them to nothing. Whilest the Moa­bites were in prosperitie, they made no great reckoning of mercy and vprightnesse, al­though they might haue ruled, and had a flo­rishing Kingdome without doing any man wrong: yet did they abuse it to establish their tyranny. Now then when they are depriued of all authoritie, banished, and fugitiues; Isai­ah in scorne, admonisheth them to gather a counsell, and to execute iustice, which before they had ouerturned by fraud & extortions. For Isaiah hath an eye to the time when the Moabites were spoiled of all principality and pwer. And it seemes this reproch is like to that which the Lord vsed to Adam, saying; Behold Adam is become as one of vs: Gen. 3.22. For he is there scorned by a biting kinde of speech, that not being content with the excellent graces he had receiued, hee would needes be like God himselfe. So the Moa­bites being not contented with their orna­ments and riches, vexed the poore Iewes and Israelites after a barbarous maner; pilled and polled them, and imagining wicked deuices against them.

Seeing then that they had abused the ex­cellent gifts of God, hee iustly reprocheth their fact. Which also appertaines to all re­probates, who insolently exalt themselues when they prosper; and abusing the same, doe offer hard measure to the faithfull. For in as much as they pollute the things which God hath consecrated to a right end, it is good reason they should be depriued of them, and suffer extreme want. Wee see daily exam­ples hereof before our eies. Whence is it that those who are aduanced to great places of honour, fall so violently, but because God a­uengeth himselfe of their tyrannous gouern­ment and wicked practises? The Lord also re­procheth their shame, contempt, teares, and complaints: as when they cry out, Oh that I might returne againe to my goods! Oh that I were set in my first estate! But then alas re­pentance is too late.

Make thy shadow.] The Moabites (as I haue touched before) might haue refreshed the [Page 171] Iewes somewhat in their miserie when the Assyrians vexed them. At the least, had there been any sparke of humanitie in them, they ought to haue receiued the fugitiues: but in stead of doing this, they persecuted and wic­kedlie offered violence to those which were oppressed too much alreadie by the hands of others. Good reason it was then that the Moabites should haue experience in their owne persons of that crueltie which they had exercised towards others, that being chased from their dwellings, banished and wandring to and fro, they might finde no suc­cor nor shadow to hide and defend themselues from the heate. For why should they enioy that comfort which they had vnkindlie refu­sed to giue vnto others?

He takes the mid-day heere for extreme heate: and this similitude is often found in the scriptures, to wit, that the Lord was as a cloud at hie noone, and as a pillar of fire by night, Exod. 13.21.22. Numb. 14.14. Deut. 1.13. because he did it once in the wildernes. The Prophets retained these phrases of speech because they were then in vse, although they recited not the historie. Besides, when he saith, hide them that are chased out, he speakes of the Iewes, who being pursued and vexed by the Assyrians, were notwithstanding vn­courteouslie intreated by y^e Moabites, whose dutie it was to haue entertained and comfor­ted poore fugitiues, especiallie those who fled to thē for succor. But since they chased them away, it was requisit that themselues should be chased and depriued of all help and succor. For iust and equall is that sentence of the Lord, who commands that euery one receiue that measure which himselfe hath measured, Deut. 19.19.21. Matth. 7.2. Now the Prophet would haue the Moabites to acknowledge their sinnes, to the end they might confesse the punishment of their cruelties to be iustlie inflicted vpon them. Although he rather re­spects the Iewes, to teach thē that God neg­lected not their miseries; but would after­wards let them see that he reuenged all their wrongs.

THe Prophet speakes to the Moabites as if he humblie sued vnto them in the name of the common people; as if he should say, You are neighbours and of the same blood, I pray you receiue and succor the oppressed. If you will not help vs, yet at the least harme vs not. He brings in Go [...] speaking, who is wont to put himselfe in the place of his people, as if he [...]ooke vpon him the person of a suppli­ant. It is very certaine that the Moabites shewed none of this kindnes to the Iewes: nay they rather ioined with their enemies to hurt them by all the meanes they could. This place is worthie our diligent obseruation, for God heere shewes the great care he hath ouer his chosen,A Consola­tion. God is no lesse moued with the wrongs d ne to his c [...]o [...]n, then wi [...]h those which are done di­rectly against his owne Maiestie. seeing he is as greatly mo­ued with the wrongs done to them, as with those which are directly against his owne Ma­iestie. As in Zacharie hee witnesseth, that as oft as his children are oppressed by any, they euen touch the apple of his eye, Zacha. 2.8. He sees the teares and heares the grones of the afflicted which call vpon him, Psal. 12.5. & 38.9. & 102.20. And howsoeuer this alwaies comes not to passe in our sight; yet will he shew in due season that he hath heard them. Let vs then learne from hence to be kinde,Be mercifull to poore exiles, bani­shed for the truths sake. and giuen to succor poore exiles: especiallie the faithful, banished from their countrey for the confession of the truth. For there is no seruice which God accepts, or allowes better then this: as on the cōtrarie, nothing is more displeasing or detestable in his sight, then crueltie and inhumanitie. Wherefore if we will feele any refreshing in our calamities, let vs shew our selues louing and mercifull, and not withdraw our helpe from those that haue neede. Blessed is he, saith Dauid, which iudgeth wisely of the poore and needie, the Lord shall deliuer him in the time of trouble, Psal. 41.1. Whereas on the cōtrarie there shall be iudgement mercilesse to him that sheweth no mercie, Iam. 2.13. Now in that the Lord calles the Iewes heere his banished: although this might well be referred to the chastise­ment, as if he should say, they are indeed dri­uen out of the land of Canaan according as they were oftentimes threatned before:Deut. 28.64. yet he therewithall meanes, that they remaine vnder his protection and safegard, acknow­ledging them for his owne, although they be chased and banished out of their countrie. For this calamitie which the Iewes endured, see­med a kind of reiection, but the Lord takes them still for his children, although he thus sharplie corrected them.

Hence we may gather a singular consola­tion, to wit,A Consola­tion. that we are still of the number of Gods children, howsoeuer we may be smitten with hard and grieuous plagues. The extortio­ner shall end. He now directs his speech to the Iewes, and continues to comfort them as be­fore, shewing that when their enemies shall be cut off, they shall thereby be eased of all their miseries and calamities. Now howso­euer the Prophet spake heretofore expresly to the Moabites, yet did he therewithall di­rect his speech to the Iewes also. But then he only threatned the Moabites as enemies: here, he more clearely promiseth comfort to his people; as if he should say, O Moab, thou thoughtest that my people were vtterlie vn­done, but I will subdue their enemies, and put an end to their afflictions: thou shalt pe­rish, but my people shall in the end escape from the heauie burthens which oppresse them. Vnlesse any had rather say that there is a change of the time here: so as the par­ticle Because, should signifie vntill, and so reading the sentence all with a breath. But because this may seeme constreined, I had rather retaine the naturall sense.

IT is ill done of the Hebrewes to expound this whole verse of Hezekias For the Pro­phet speakes of a greater restauration of the Church: the Moabites were not as yet cha­stened, whilest the gouernement of Hezekias flourished: and at that time the blessing of God began to shine againe vpon the Iewes. It is as much then as if he had said, the ene­mies of the elect people doe plot the ruine of this kingdome, which God had promised to stand firme;2. Sam. 7.13 yea, and that for euer. To the end then that the faithfull might not be out of heart in this wofull scattering; the eternitie of the kingdome which had been set before their eyes by an excellent prophesie,Dan. 7.27. is here brought to their remembrance. This place therefore can be referred to none other but to Iesus Christ, of whom Hezekia, as also Da­uid and his successors were figures. These then doe rather leade and conduct others to Christ, who is the onely safe keeper and pro­tector of his people: who indeede gathereth together the remnant that is scattered.Ioh. 10 16. & 11.52. Thus then hee brings the faithfull backe vnto Christ: as if hee should say, You know what God you serue: he hath promised to be the onely keeper of your saluation; to the end you may remaine safe vnder his protection, Iohn 10.28. And if it so fall out that things goe crosse sometimes; yet hath he promised you a redeemer: vnder whom you shall reco­uer a new and stedfast felicitie. What then if for a time you be sad and heauie? yet will this Sauiour of the Church come in the end: who wil set you in a flourishing liberty. And there­fore settle your selues constantly in the ex­pectation of him: yea euen then when you shall see the estate of the Church miserably scattered.

All consola­tions what­soeuer are fading and transito [...]ie, vnlesse they be referred vnto Christ.We haue need to obserue this diligently, because all consolations whatsoeuer are but earthly and transitorie, if all be not referred vnto Christ. Let vs then fasten our eyes vpon him, if we will enioy any prosperitie or happi­nes: for he hath promised that felicitie shall accompanie vs, euen in the middest of perse­cutions; Matth. 5.10.11. and that all our an­guishes and vexations shall open a way vnto vs to eternall life: yea, that all the afflictions which we endure, shall turne to a full mea­sure of happinesse vnto vs, Rom. 8.28.

Now Isaiah shewes that this shall not come to passe by meanes of men; but by the grace of God, which is the onely builder of this throne. Wherefore to him onely must we at­tribute this mercie, and acknowledge that it is of his free goodnesse that he hath established this sacred throne in the middest of vs. Now the Prophet confirmes it very well in saying, that the cause must be sought no where else, but in the meere mercie of God. This is a grounded trueth: for God was not mooued thereto by the worthinesse of any merits; a­las they were of no value to set vp that throne againe which was fallen downe by the sinne and iniquitie of the people: but see­ing those whom he had adopted, had vndone themselues, he meant to shew a token of his infinite bountie in their restauration.

Shall sit vpon it in stedfastnesse.] There is al­most no one word here which hath not his weight, so as this verse is worthy to be conti­nually remembred. I grant indeede there is an allusion heere in the word Tabernacle, 1. Sam. 16.11.12. 2. Sam. 7.2. as some doe expound it: to wit, that he was as a common person before he was called to sit in the royall throne. For the Prophet meant to decipher out a liuely image of the Church, which is farre vnlike the thrones of kings and princes; neither shines it with gold, siluer, or precious stones as they doe. Now howsoeuer he proposed the spirituall kingdome of Christ vnder a base and abiect resemblance: yet he therewithall admonisheth, that it shall be [...] prepared, and set vp among men in the earth. For if it had been onely said that the throne of Christ should be set vp; it might haue been demaunded whether his seate should be set vp in heauen or in earth.

But when he saith in the Tabernacle of Da­uid, he shewes that he reignes not onely a­mong Angels, but among men also: lest wee should imagine he were not to be found, vn­lesse we ascend vp into heauen. The wicked laugh at this: taking all that we say of the kingdome of Iesus Christ but for a fable; as if it were a fancie forged in our owne braine. For they must behold that wee tell them of with their eyes;Vnlesse the wicked see y^• with their eies which is told them, they will beleeue no­thing. also it must agree to their senses: as for vs we ought in no wise to con­ceiue any thing carnally of him; but to con­tent our selues with his power and vertue.

In stedfastnesse.] The word Emeth signifies all stedfastnesse whatsoeuer; and trueth. Here the Prophet meanes that the kingdome of Christ shall be firme and stable, as Daniel also hath witnessed, Dan. 2.44. and 7.14. Likewise the Euangelist Luke: Of his kingdome (saith he) shall be none end, Luke 1.33. Wherein it differs from the common condition of other kingdomes,Christs Kingdome differs from the common condition of other Kingdoms. which often fall and tumble downe by their owne weight: be it that the foundations of them bee riches and other great commodities, alas their stedfastnesse differs very little from vanishing shadowes. But howsoeuer the kingdome of Christ seeme to totter now and then, yet Isaiah tels vs that it shall stand for euer, Christs Kingdome may now and then seeme to tot­ter: but it shall euer stand sted­fast, because God vp­holds it. because God vpholds it with his hand. We must therefore arme our selues with these testimonies against the temptations which shal happen when Christs kingdome is assailed with many and mighty enemies, so as a man would imagine it would fall to ruine forthwith. Let the world deuise what it can then, yea, let hell it selfe cast forth flashes of flaming fire: yet must we sticke fast to this promise.

Who shall iudge.] I take the word [...]ophet for Gouernour: as if he should say, there shall be one that shall gouerne: we often see a magni­ficent throne, and yet no man fits on it: and it will ordinarilie fall out that kings shall be either idols or beasts, who haue neither iudg­ment, wisedome, nor any discretion in them. [Page 173] But heere he saith, that he which shall sit in this throne wil performe the office of a good gouernour: which is added, to the end we may know that Christ will be our protector in deed: for the iudgement which is attribu­ted to him is nothing else but the safe custo­die vnder which he hath receiued vs, and which none can wring from him: neither will he let the wicked remaine vnpunished when they haue offred vs violence, if so be that with a meeke and quiet spirit we will put our selues vnder his protection.

By the word hasten, the Prophet sheweth that Christ will take vengeance quicklie and speedilie of our afflictions:We must set Christs speedines in comming to our rescue, against our impatiencie. which we ought to oppose to our impatiēcie, because it seemes to vs that he is too slow in succoring vs. But when we shall be so ouerswayed by our passi­ons, let vs thinke, surely this comes to passe because we giue not place to his prouidence. Although then that he tarrie according to the sense of the flesh,Although Christ seeme to tarrie long in our sense, yet he knows what time is fittest to help vs. yet doth he alwaies mo­derate his iudgements after a most excellent order, according as he knowes the seasons best for vs. For this cause then let vs quietlie wait his good pleasure.

THe Prophet addes this sentence by way of preuētion. For that which he had pro­mised touching the restauration of the royall throne, seemed incredible; neither could they perswade themselues that the Moabites could be destroyed, seeing they florished at that time with abundance of riches, as also in strength and power of men: who for this cause (being puffed vp with prosperitie) be­came exceeding proud. Adde also, that their ma­lapertnes wherewith they insulted ouer the poore Iewes, was vnto them like a sore and hard engin to breake and bruise their hearts. The Prophet that he might preuent this temptation, tels them that the brags of the Moabites are well enough knowne; but yet their pride shall not hinder the Lord from punishing of them: because there is neither force, riches, nor multitude that is able to re­sist him. Isaiah then speakes as of a thing commonlie knowne: to wit, that the Moabites were become so extreame proude, that they feared nothing: it being in deed the vsuall fashion of those that abound in wealth and power, to insult malapertlie ouer God and men. But how great soeuer their arrogancie is the Lord will easily pull it downe.

His insolencie.] The word Eurah for the most part signifies indignation: but the circum­stance of this place seemes to require some­what more. This noune comes of the verb to Transgresse, as if we should say in Latine, To exceed, and therefore I haue thought good to translate it insolencie. Ieremiah hauing mentioned their pride & arrogancie, speakes of hautines of the heart, Iere. 48.14. & 29. I make no question but Isaiah and Ieremiah both meant that this people were so cruell in re­gard of their ouerweening, loftines & state­lines, that they would wax wroth and angrie vpon the least occasion; and churlishlie ad­uance themselues against others. This vice is alwaies ioined with loftines of mind,Riches be­gets pride, p [...]ide brings forth wrath, and wrath is for the most part accom­panied with outrage. because the contempt of others is accompanied with pride: and those who ascribe vnto thēselues more then is meete, are easily prouoked to anger vpō the least occasion: such can beare nothing, and are not only inclined to wrath, but to outrage also. For by their good wils they would subiect euery man vnder them, neither will they giue place by any meanes to any man whatsoeuer. If euery one be not readie at their beck they take it in foule scorne. Proude men doe easily bewray this their high stomack: whereas the humble on the contrarie are of a louing disposition, ioy­ned with modestie answerable thereunto, and are soone intreated to pardon any that haue done them wrong.

His lies.] The Hebrues call the members of man, or the branches of a tree Baddim: and they also take this word for Diuination, which is vsed in this signification in some o­ther places. Some thinke it is put heere by a figure, for childrē: others referre it to words, or thoughts: others expound it of strength or sinewes. But in mine opinion it is taken rather for a foolish boasting, because this noune is often taken for a lie: and we shall see hereafter how this signification agrees best to this place. The expositors also differ in the word Cen. The most translate, That lies, or words are not vpright: others,Moab vtters his vaine brags, when he can not attaine his chiefe enter­prise. that lies are not true. For the substance, I am al­most of their opinion: neither doubt I but the Prophet meant to say that Moab vtters his vaine brags, because he can not attaine to his chiefe enterprise.

For the sense of the words we shall best gather it out of the foure and fortith Chapt. of Ieremiah vers. 30. for hauing there repea­ted the very words of our Prophet, he pre­sentlie addes by way of exposition, They shall not do so, as if he should say, That which they haue resolued in themselues to do, shall ne­uer come to passe. Yet notwithstanding I am not of opinion that there should be a particle of similitude in the first member, but rather of confirmation, as it were by a negatiue, be­cause he declares that there shall be no sted­fastnes in Moabs counsels: neither should his diuinations or lies come to effect. Thus the proude often determine of all things no otherwise then as if the disposing of them were in their owne hands, and themselues exempt from being ruled by the prouidence of God. Such pride saith Isaiah shall fall, and whatsoeuer they promise vnto themselues concerning their power, shall vanish like smoke.

Heereby wee are admonished, that pride is greatly displeasing vnto God:Pride dis­pleasing to God. and by how much the more men bee puffed vp in regard of their riches, so much the neerer are they to their owne destruction.

HE sets forth that more plainely which he touched before: to wit, that this pride and crueltie which proceedes thereof, shall be the cause of Moabs ruine.Iam. 4.6. 1. Pet. 5.5. For seeing the Lord resists the proud, hee must needes take downe this haughtinesse, vnder which the Church was miserably and shamefully trod­den vnder foote. According to which exam­ple, the end of all proud persons must of ne­cessitie bee lamentable. Where it is added, Moab vnto Moab; his meaning is, that there shall bee a dolorous song as it were, when they shall make their mone one to another touching their calamities, and shall weepe for one an­others griefes.

Some translate, Because of Moab; but vn­fitly. For it is by and by said, that the hou­ling shall bee generall, or amongst the peo­ple.

For the foundations.] It sufficiently appeares that Kir-hareseth was the head Citie, and the Kings regall seate: but some thinke it to be a proper name; others say it is appellatiue: no doubt but the etymologie of the word was taken hence; namely, because it was built of chalke. It may be also that it was called thus, in regard of the height of the walles which were made of bricke. Now this was a citie greatly renowned in that Country: yet he ra­ther names the foundations then the Citie it selfe, because it should be raced to the groūd. As if he should say; You shall not lament the ruine of the Citie or buildings, but the vtter subuersion of it, because there shall nothing remaine of it.

They expound the word Necaim, Lame: I had rather translate it, Hurt. The particle which is set before it, signifies as much as, Certainely, or, Surely: sometimes it is taken for But, or, Notwithstanding. Those which take it in the affirmatiue, expound it thus: You shall surely mourne, when you shall bee hurt or stricken: that is to say, you shall not neede to hire those that shall faine a mour­ning for you, as they vsually doe at the buri­all of some; but you shall mourne in good ear­nest. But I expound it Onely; as if he should say; All that shall remaine, shall be stricken; not one shall escape in safetie. And by this maner of speech he expresseth the extreme ruine of that Citie, shewing that those which liue, shall not onely bewaile the calamities of others, but their owne also: because they themselues shall be stricken. If the proud be thus sharply corrected, let vs learne to carry our selues modestly and peaceably; and freely to hum­ble our selues vnder the mightie hand of God.

THe Prophet describes, the destruction of the whole Country here vnder an alle­gorie. It is very credible that it abounded with good vineyards: which wee may easily collect frō this place, and another like vnto it in the 48. of Ieremy, vers. 32. Now when the Prophets threaten any Countries with de­struction, they are wont to recite the chiefest things in them. For example, if wee were to speake of Picardie, truely we would not men­tion vines: as if we spake of Orleance, or Bur­gondie. The Cities which the Prophet de­scribes in this verse, are the head Cities in the Country of Moab.

He saith, that the principall vines of the vine­yards were plucked vp by the Lords of the nations: that is to say, by the conquerours which bare sway as they listed ouer the people whō they had subdued. Where he saith, that these bran­ches came to Iaazer, it is for amplifications sake; because this citie was situated vpon y^e bounds of the land of Moab. As if he should say, They shall not onely cut downe some part of your vines, but the whole Country shall bee laid waste from one end to the other. Some re­ferre this to the enemies: but I had rather referre it to the vines which stretched so far, that they came to Iaazer: so as the sense shall be; Although these vines should spread euen vnto Iaazer, and should couer much land from thence vnto the wildernesse, yet shall the lords of the nations tread them vnder foote. So that the text runnes well, because it is said afterwards, that the vines spread themselues vnto the wildernesse; yea, vnto the sea: there­by signifying, that it was a fruitfull soile, but especially for vines; he addes, ouer the sea; be­cause in fertile groundes they are wont to keepe backe the sea with rampires for gai­ning of ground: and they preuent the vio­lence of the water with boords and timber, to inlarge the land.

HEere the Prophet takes another person vpon him, as we haue noted before: for he sorrowes and complaines in the person of the Moabites. I deny not but the faithfull haue alwaies trembled at Gods iudgements, neither could they euer so put off the bowels of pitie, but they had still compassion vpon the wicked; yet doth he not describe his pri­uate affections here: but his meaning is, to get authoritie to his doctrine, that none might doubt of the accomplishment of it. And therefore he represents the sorrow and heauinesse which they should all feele after [Page 175] the discomfiture (as it were vpon a scaffold) in the person of a Moabite; and all to the end he might the better confirme the Iewes in the truth of this promise, which might o­therwise haue seemed incredible vnto them.

Because vpon thy summer fruits.] The exposi­tours interpret this latter part diuersly. The verbe Naphal, signifies to Fall, and to run vp­on. Those which take it in the last significati­on, referre the word Hedad, to the enemies themselues: as if he should say, The cry of the enemies shall runne vpon thy haruest: so as there should be a close opposition here be­tweene this cry, and the singing whereof he will speake in the next verse. Others expound it, It shall come to passe that they shall cast forth cries: as if singing should cease, and as if the pleasant songs and mirth of the rea­pers, who are wont to reioyce after haruest, should be no more heard. But I had rather referre it to the cry of the enemies: wherein I follow Ieremiah, the faithfull expositour of this place,Ier. 48.32. who saith, That the destroyer shall runne vpon thy summer fruites. Which Isaiah calles here the cry of the enemies: as if hee should say; When thou shalt prepare thy selfe to gather in thy haruest, the enemies shall run vpon thee, from whom thou shalt heare this hideous cry instead of thy cheerful songs, and shall chase thee thence.

HEe confirmes his threatning by more words, shewing that the whole region shall be destroyed and laid waste, so as there shall be no more vintage nor haruest. When he saith, that God will take away the songs of the vine-dressers, hee respects the ancient custome. For they were wont to dance and manifest their ioy after the grapes were ga­thered in. For which cause, Ʋirgil Virgil. saith, that the vine-dresser sings when his last labours about his vines are finished, euen as the Ma­riners shout for ioy when they be arriued in the hauen. For then hauing suffered much, and escaped many dangers, they hope to haue rest, and to obtaine some refreshing. This is as much then as if the Prophet had said, Being depriued of the reuenue of their fruits, nothing shall remaine vnto them, but the bewailing of their pouerty.

THe Prophet vnder the person of a Moa­bite doth againe describe a great lamen­tation proceeding from such grieuous sor­row, that their bowels should breake, or make an horrible noyse. For hee would shew the thing it selfe by the signe of it. Now we haue alreadie shewed whereunto these liuely de­scriptions tend; to wit, that hauing the thing demonstrated as it were in their sight, wee might the more confidently expect the ob­taining of that which far surmounts all our thoughts. In that he names the chiefe Citie againe, he notes out the ruine of the whole Country, taking a part for the whole.

HE now returnes to the sentence which he touched in the second verse: to wit, that the idolaters seeing their affaires to suc­ceede ill, doe runne to idols, thinking to find some comfort in them. Although he here ex­presseth some thing more: for in as much as Idolaters haue their temples and ordinarie chapels, they trot to that temple which they take for the most holy (when any great cala­mitie befals them) as to the place where they hope to finde God most fauourable vnto them. For if the Papists at this day fall into any great and extreame danger, they per­swade themselues they shall sooner obtaine their requests (and this hath been a common and ancient superstitious conceit) if they trot to Saint Claude, or to our Lady of Laurette, or to some other Idoll more famous than the rest: than if they should resort to the Church that is neerest hand. They make their extra­ordinarie prayers in places furthest off. Thus the Prophet calles the most renoumed and frequented temple among the Moabites, a Sanctuarie; and saith, they shall goe thither: but to no purpose. Now it appeares by the holy historie, that the famousest temple of the Moabites was dedicated vnto Chem [...]sh: 1. King. 11.7.

Some expound the particle, They shall not preuaile: that they should be so wearie, that they should not haue so much strength as to goe to the temple. But the first sense is the fittest as I thinke: for he takes away all hope from the Moabites, so as they should finde no succour, no not in the gods themselues. This member, and when is shall appeare, hath great waight: for it signifies that the Idolaters are not led with reasō, but rather by their natural appetites, euen like vnto bruite beasts. For as beasts iudge by touching, smelling, and see­ing, so also the Idolaters haue no better schoolemaster to instruct them than their owne carnall sense. If any then conuince them by sound arguments, that they doe ill; a man shall gaine nothing from them. And howsoeuer they sometimes haue experience that all their labour in vexing themselues af­ter their maner is but lost; yet will they not therefore giue ouer, but forge new meanes, and will bring in seruices of their owne in­ [...]ention, which they would faine haue God to approue of. If they haue good successe, that they attribute to their superstitions, and so waxe the more obduarate: and if matters [Page 176] succeed ill they reiect their inuentions, con­demne their new deuised worship, and blame their gods. To be short, they depend whollie vpon euents,Idolaters depend alto­g [...]ther vpon euents. iudging of nothing neither by reason, nor by the word of God. Therefore they are newfangled euermore, according as experience leades them. But it seemes the Prophet passeth yet further, to wit, that the Moabites shall come to the Temple of Chamos when their follie shall be manifestlie discoue­red vnto all; rather with shame and blushing, then of any mature deliberation.

THis short sentence is the confirmation of the prophesie: for his meaning is, that he hath euen pronounced the very decree of God himselfe, and hath vttered nothing but the Lords message. Thus putting off as it were the person of man, he brings in God speaking in this manner:

THree yeeres.] The time is not only prefix­ed for the certaintie, but also to the end the faithfull might not languish in waiting any longer. Now he alludes to the agree­ments and couenants of men, wherein they haue been wont to set downe a certaine day which they must not breake. This is speciallie done in mercenarie businesses; which simili­tude is often vsed in the scriptures,Iob. 7.1.2. & 14.6. Chap. 21.16. because the hireling waits with exceeding desire for the appointed day wherein he is to receiue his wages. For they groane as it were vnder the burthen, and beare their ordinarie la­bors vnwillinglie. Thus God saith, he will as­signe a certain day vnto the Moabites which they shall not escape; but all their puissance shall therein be brought to nothing. He speakes expreslie of the multitude, because they were a great people; and therefore bragged of it as if they had been inuincible. Where he ads that the remnant shall be feeble. he meanes, there shall be such a change, that there shall be great ods betweene their for­mer and latter estate, because nothing shall be seene but a wofull and hidious spectacle in those that remaine.

HE prophesieth against the kingdome of Sy­ria, and mentions the head Citie, which was the regall seate of the Kingdome.The reason why this burden is pronounced against Da­mascus. Now it was requisite that this destruction should be described as well as y^e rest, to the end the faithfull might assure themselues that God would assist them in time conuenient, and would not alwaies suf­fer the wicked to molest them without ceas­sing. For the king of Syria was confederate with the king of Israel against the king of Iu­dah; as we haue seene before in the seuenth Chapter: and because the Iewes were not strong enough to resist them, being destitute of sufficient meanes, they might also haue doubted of succor from God, as if he had left them at sixe and seauen. That he might therefore free them from this perplexitie, he threatens destruction to this kingdome of Syria, from whence they might well con­clude, that God fought for the defence of his people.

It is not knowen in what time Isaiah pro­phesied this, neither (as I haue touched here­tofore) doth he obserue the precise order of times when he threatens any nation with the chastisements which it deserued: but as I coniecture he foretold this,The time when this burden wa [...] threatned. when the two kings of Israel and Syria had inuaded Iudah: hauing therewithall conspired the destructi­on of the Church. For in as much as he ioines the Israelites and Syrians together, he calles them both to the same iudgement; to let them vnderstand that they had so profited by this wicked and cursed league, that both of them should be inwrapped in one and the same destruction. The Prophets meaning then is to comfort the faithfull of the tribe of Iudah, because he especiallie had regard to them (and not to the Israelites nor Syri­ans, whose ruine he now foretels) lest they should be left comfortlesse.

The particle demonstratiue, Behold, seales vp as it were the truth of this prophesie. Whereas he only mentions Damascus in par­ticular, it followes not therefore that hee meant to exempt the other parts of the king­dome: but this maner of speech is very vsuall in the Prophets, namely, to take a part for the whole, so as vnder the ruin of the princi­pall Citie,Reasons why the Prophets threaten ruin to the chiefe Cities, rather then to the inferior. he comprehends that which should 1 befall the whole Nation: for what could the lesser Cities expect but confusion, when the fortresse of the kingdome should be ta­ken? There is also another reason why the Prophets threaten the chiefe Cities, dire­cting their speech against them, to wit, be­cause 2 they were the seminaries of all wicked­nes, from which as out of a fountaine it dis­persed it selfe ouer the whole land.

Num. 32.34 Deut. 2. [...]6. & 3.12. & 4.48.IT is vncertaine whether by Aroer here, he meanes that Citie whereof mentiō is made elsewhere. It should rather be the name of a Region or Country; howsoeuer hee de­scribes the forme of a Country laid waste: for hee saith, that the places where Cities were built, should now be common pastures; so as no­thing should remaine but the lodges & tents of sheepheards: for if any inhabitants were left there, they should driue their flocks to an­other place.

HEe now shewes the cause why the Lord would cut off the Kingdome of Syria. The Prophet Amos recites many: Amos 1.3. But that which Isaiah mentions here, was the principall; to wit, that they had drawne the Kingdome of Israel to the bent of their bow, to make warre against the Iewes. No doubt but the Israelites were inticed by the flatte­ries of the Syrians, to make a league with them to fight against their brethren. And the better to deceiue them, the Syrians alledged that they would aide them against all their aduersaries. And therefore the Israelites also rested themselues vpon the strength of their confederates: so as they were perswaded, that none were too hard for them. Vnder the word Ephraim, he meanes all Israel, as in ma­ny other places; for Ephraim was the chiefe Tribe of the people. Besides, he saith, that the munition and kingdome shall cease from a place, when the strength thereof is broken, and the excellency thereof brought low.

The remnant.] That is to say, the peoples both of Syria and Israel should bee brought to nought: and the better to authorise his prophecie, he addes forthwith, that God hath spoken it. Now when God punished these two kingdomes so seuerely, no doubt but hereby he prouided for the saluation of his Church, redeeming and deliuering it euen by the destruction of the enemies. And for the roo­ting out of them both, he vsed the helpe of the Assyrians, whom the Iewes themselues had called: in which fact of theirs, they sin­ned very grosly. Yet could not their offence hinder the Lord from being carefull of his Church;God some­times deli­uers his Church, by setting her aduersaries together by the eares. deliuering it, by setting his enemies together by the eares. And by this wee may se [...] how great care the Lord hath of vs, see­ing he spares not to punish euen great and mightie kingdomes for our safetie. We may 1 also obserue, that although all the wicked 2 should band and ioyne themselues in league together to destroy vs; yet the Lord will easi­ly finde a way how to deliuer vs out of their 3 deuouring iawes. Besides, we may note how needfull it is for vs to be depriued of all hu­mane helpes, wherein wee often put vaine confidence, and that against God himselfe: for being once blinded with prosperitie,It is fit we should now and [...]h [...]n be left h [...]lpe­l [...]sse, to bring vs to the true sight of our owne we [...]ken [...]sse. we begin so to pride our selues in it, that we can giue God no audience. Hee must be faine therefore to remoue all impediments out of our way, to the end we may come to the true sight of our pouertie: as it happened to the Israelites, who were stripped of all their suc­cours, after Syria was once destroyed.

ALthough hee had promised to speake of Syria and Damascus,The reason why the Is­raelites are matched with the Sy­rians in this iudgement. yet now he ioynes the Israelites with the Syrians: and the reason is, because they were confederates in one and the same quarrell. The Syrians, to whom Isaiah especially directs his speech, were euen as a firebrand to kindle the wrath of the Isra­elites, as hath been said: but the Israelites were no lesse guilty, and therefore iustly are they wrapped in the same afflictions, as if they had been yoked with them. It is vncer­taine whether hee meanes all the elect peo­ple, when he speakes of Iacob; so as he should comprehend the Tribe of Iudah also. Yet is it very likely it should bee referred to the ten Tribes onely, who challenged this name vn­to themselues: so as he calles them glorious, by way of derision, because when they waxed proud of their strength, multitude, and con­federacies, they despised their brethren the Iewes. Whereas he threatens them afterward with leannesse, he doth it to taxe their insolen­cie: as on the contrary the Prophets scorne and reproch them for being become fat. For their prosperitie made them proud, being puffed vp with the fruitfulnes of their coun­try, euen as fat horses ouermuch pampered, are wont to kicke with the heele; which is the cause why Amos cals them fat kine: Amos. 4.1.Amos 4.1. How wanton and lustie soeuer they were then, the Lord protests, that hee will take downe their fat, which caused them to be so glorious.

And it shall be. Vers. 5.] By this similitude he shewes how fearefull the iudgement shall be. Looke, 1 saith he,Simile. how reapers gather the corne into their armes, so shall this multitude (how great and mightie soeuer) be reaped by the ene­mies. And that he might not omit any thing, 2 he addes, that after the haruest shall be ended, some loose eares shall be gathered, which lay scattered here & there: as if he should say, Af­ter the multitude shall be gathered in, & the land made bare, euē as a field that is reaped, the remainder which shall be scattered, shall not therefore rest in safetie. Moreouer, hee 3 vseth this similitude of the haruest, because [Page 178] the people were growne secure vpon trust of their great multitude: But as the reapers are not amazed at all when they see the corne very thicke; so, saith he, the great multitude shall not disable the Lord from rooting them whollie out. We may in like maner referre this to the Assyrians; but yet the sense will be y^e same, because they were Gods seruants to execute this vengeance. Wee neede not stand to debate much about y^e verb To gather, because it signifies nothing else but that the slaughter shall be like an haruest, which being once ended, others are permitted to gleane the eares which lie scattered. For after that the tenne tribes had bin led captiues, the Assyri­ans gleaned vp the remnant also, when they vnderstood of their new deuices, 2. King. 17.4.5. He makes especiall mention of Rephaim, because the Israelites were well acquainted with the fruitfulnes of it.

HE had preciselie affirmed that nothing should remaine of the discomfiture; euen as if the name of the nation should be vtter­lie defaced. Now he addes a consolationA Consola­tion. to asswage the bitternes of the slaughter. For he shewes y^t there shall some remaine, although the enemies determined to consume and de­stroy 1 thē vtterlie. Euen as a man neuer plucks his vine so cleane but there will some grape or 2 cluster lie hidden vnder the leaues: Likewise as a man neuer shakes his oliues so thorowlie but that some one will hang still in the top of the trees: so howsoeuer the enemies be enraged, and the wrath of God kindled, yet as he ther­in shewes himselfe a seuere Iudge, so will he shew himselfe gracious and mercifull, in re­seruing a small number; in not suffring the spoile of the enemies to fall vpon his elect. Whence we may gather,In wrath God alwayes remembers me [...]cie. that his mercie will alwaies take place in the midst of his most fierce vengeance. For he speakes here of the children of Abraham, who albeit they were reuolted frō God, and had made themselues vnworthie of their adoption, yet did the goodnes of God ouercome their malice. True it is they had deserued no such fauour, but yet must the couenant of the Lord remaine sure and inuiolable, so as the testimonie ther­of appeareth in this remnant, although the people for their parts had abolished it whol­lie as much as lay in them. Which we ought diligentlie to obserue, that when we see no face of the Church at all,The Church may seeme at sometime to be vtterlie wasted, but God still reserues a small remnāt because of his prom [...]se. but that the faith­full seeme to be perished, wee should not thinke it is therefore raced out, because God is immutable, who hath promised that it shall stand for euer, Gen. 17.7. There shall euer be some remaine then, although to outward ap­pearance wee oftentimes behold the con­trarie.

NOw he sets forth the fruit of this cha­stisement:The second consolation. and this is the second conso­lation, which should susteine the faithfull in their aduersities. For howsoeuer they felt no­thing 1 but the wrath of God; yet were they to thinke that the Lord (who neuer forgets his owne) would still preserue his Church for euer: and withall, that the corrections should be profitable to his children. Hauing spoken 2 then of the perpetuitie of the Church, he also ads, that afterwards men shall looke vnto God, which is the most desirable good thing of all others. For when we returne vnto God, then the world, which was laid wast before, begins to be brought into his right frame againe. Therefore when we are estranged from him, because none of vs repents willinglie, we can not be brought backe againe into the right way vnlesse he vse the spurre and corre­ctions to driue vs forward. Hereby then wee are admonished to beare our chastisements cheerefullie, seeing God vseth thē as meanes to purge vs from a most deadlie apostasie. For to looke vnto God, God vset [...] corrections as a speciall remedie to preserue vs frō apostacie. is nothing else but (ha­uing once turned out of the way) to come into his fauor by turning againe vnto him, and to put our selues vnder his protection. What is the cause why men giue ouer them­selues to all leaudnes? Surely because they forget God.What it is to turne vnto God. Knowledge of God breeds reue­rence: for­getfulnes contempt. For where the true knowledge of God is, there is also reuerence of his Maie­stie ioined with it: and wheresoeuer forget­fulnes beareth sway, there contempt must needs reigne. Although this maner of speech appertaine properlie to faith, as if he should say, when the Israelites shall be once tamed by these sharp chastisements, they shall then feele by experience that there is no succour but in God alone: in which sense he present­lie addes the word maker. Trulie it was a de­testable senselesnes that they rested not vp­on that God only who had indued them with so many excellent gifts. The Prophet shewes then that they shall become wiser by being humbled vnder calamities and afflicti­ons, and shall beginne to hope in him who had bound them vnto him by so many benefits.

He calles God their maker, not as in regard that he created all mankind, but in the same sense that he calles him the holy one of Israel. Although then that all mē be created accor­ding to Gods image, yet Israel was properlie the worke of his hands,Gen. 1.27. Exod. 19.6. because they were his holy inheritance and chosen people. And this repetition is vsed to signifie the same thing according to the common custome of the Hebrue tongue. He calles God holy, not only because he is so in himselfe, but also in regard of the effect, for he sanctifies and chu­seth to himselfe the children of Abraham: whence it followes, that the creation whereof he speakes, ought to be referred to spirituall regeneration, for so God is speciallie called the maker of Israel.

THis exposition declares more cleerely, that this looking, whereof he spake in the former verse, is to be vnderstood properly of faith and hope. For hee saith, that all false trusts shall vanish, when men begin once to hope in God: for the very truth is, no man be­holds the Lord aright, that forsakes not al his super­stitions. And therefore we are here taught to take away all impediments if we will haue ac­cesse vnto God: those therefore doe foully deceiue themselues, who will ioyne him with idols; as the Iewes once did, and as the Pa­pists now doe: and note we also, that this vice hath not reigned for a day or two in the world, but alwaies. Let vs thē vtterly abandō all those obstacles, that so resting ourselues vpon the only goodnesse of our God, we may rightly and cleerely behold him, and put our whole confidence in his mercy.

Now that hee might more plainely shew his detestation, hee calles the false gods the worke of their hands: that the Israelites being ashamed of their folly, might put away and rid their hands of such a reprochfull imputa­tion. Now he spares no words in describing this sinne, because they were principally defi­led with it: as indeed there is no wickednesse more abominable in Gods sight then it. They had an infinite number of superstitions a­mong them, and had set vp idols and altars in innumerable places; so as Isaiah had iust occasion to reprooue and presse this sinne home vpon them.

Obiect. But it may bee obiected, that the Altar of Ierusalem was also erected by men; why should they not reiect that, as wel as the rest, to come vnto God? Ans. I answere, this Altar diffe­red very much from other Altars: for albeit it were composed of lime and stone, and decked with gold and siluer, and made with mens hands as others were; yet ought they not to respect either the matter or workmanship, but God himselfe which was the author of it, at whose commandement this Altar was set vp. And therefore the essentiall forme (as you would say) which it had receiued by the word of God, must be considered: and none account to be made of the rest, because God himselfe was the master builder of it. As for other Al­tars, howsoeuer they somewhat resembled that at Ierusalem; yet were they detestable, because they had receiued no authority from Gods word. And the like reckoning may we make of all the inuentions of mans braine; let them haue what goodly appearance soe­uer of holinesse you will:God can al­low of no­thing, but that which he hath con­secrated by his word. for God cannot al­low any thing but that which is consecrated by his word.

HE goes on still with that which he began to speake of touching the destruction of the inhabitants of the land. Now because the Israelites thought themselues safe in regard of their bulwarks and strong Cities, he threa­tens that this shall stand them in no more stead, than if the enemies walked thorow de­sert places. Whereas some thinke that Cho­resh and Azt [...]bath are the proper names of Cities, it is farre fetched: I rather vnderstand it that he speakes here of thornie or vntilled places: as if he should say, Your defence of wals and ditches, shall serue you to no more purpose, then if you dwelt among thornes and bushes. I make no doubt but the particle Asher, stands here for a note of similitude, and therefore I haue translated it, A [...] so that the Prophet should say all with a breath (as it were) that the people shall now be scatte­red by a fearefull flight, euen as God once draue out the Cananites before them. Those which make this particle a relatiue, are con­strained to supply something, and to breake off the course of the speech.

But the Prophet puts them in minde of an ancient example, to the end the Israelites might perceiue how vaine and deceiueable that defence is, which is opposed against the hand of God. It is a very grieuous reproch: for the Israelites considered not that God had giuen them this land to inherit, to the 1 end they should obey him: that he had there­fore 2 driuen the enemies out of it, to put them in possession: they had therefore made them­selues vnworthy of so great bountie by their owne vnthankfulnesse. Being then depriued of such a mercy, they iustly felt the difference betweene the present euils, and the former benefits which they once inioyed.

This text will be the easier to vnderstand out of Moses, whom the Prophets often fol­low: for in the promises, he saith thus in ex­presse termes; One of you shall chase a thou­sand: and contrariwise in the threatings; A thousād of you shal be chased by one: Leu. 26.8. Deut. 32.30. Iosh. 13.10. Euen as he had then so astonished the Cananites, that they fled by and by before the Israelites: so also did hee punish the vnthankfulnesse of the people, by leauing them without power to resist. Thus the Lord manifested his power two waies: first, in driuing out the Cananites: se­condly, 1 in taking vengeance vpon his peo­ple. 2 The Prophet then in calling this ancient benefit to mind, doth therewithall vpbraid this vnthankfull and forgetfull people with their disloyaltie, that so they might acknow­ledge their chastisement to be iustly inflicted vpon them: as also that it was from Gods own hand that they were thus afflicted by their enemies, to whom in times past themselues were a terrour and astonishment.

HE shewes the cause why God handled the ten Tribes so seuerely, lest they should complaine that they suffered wrongfully, or were hardly dealt with. To be short, his mea­ning is to say, that all these afflictions are come vpon them, because they haue wicked­ly contemned God. For their vnthankfulnes was too too vile, and altogether vnexcusa­ble; that hauing receiued so many benefits, they shold now prostitute their hopes, by re­sting vpon the helpe of idols and profane nations: as if they had neuer tasted the boun­tie of God in any thing. Indeed none of the vnbeleeuers being called to iudgement, shall be able to excuse themselues for not offe­ring wrong to God in runnning after crea­tures. But the case was far otherwise with the Israelites, to whom God had manifested him­selfe in such wise, that they ought to haue re­sted in his fauour alone, and to haue reiected al the corruptions that reigned in the world. Iustly then are they condemned of ingra [...]i­tude, in that they buried the matter of true confidence in forgetfulnesse. And to speake the truth, after God hath once caused vs to taste the sweetnesse of his fatherly goodnesse, if it take deepe roote in our hearts indeed, in cannot possibly come to passe, that we should finally set our hearts vpon the inordinate loue of creatures. Whence it followes, that those are very ingratefull, which trot hither and thither, not contenting themselues with God alone for by this means they set nought by his inestimable bounty. Therefore it is that the Prophet expresly calles him the God of saluation, and the rocke of strength The word Tsur, signifies both the one and the other: for it was a most prodigious thing not to hold themselues faithfull vnto God, who had so of­tentimes deliuered them, and that as it were by an outstretched arme.

The sinne.Whereas hee addes, And hast no [...] remem­bred: it serues for amplification; because he closely taxeth them of wicked forgetfulnesse, in not considering how many fauours God had shewed them before.The punish­ment. Thou shalt plant. Now followes the punishment; lest they should imagine this their vnthankefulnesse should scape scot-free; to wit, because they had forsaken the fountaine of all good things. For albeit they should take care how to liue, yet should they be consumed by pe­nurie and famine: because the enemie shall spoile and waste whatsoeuer they haue got­ten by their industrie. This place is taken out of Mose [...]: for this curse among others is there pronounced. Deut. 28.30.39. Whence we may see,The Pro­phets are the true expositours of the Law. that the Prophets borrowed many things out of Moses, and are the true expositours of the Law; as I haue often shewed. He speakes of pleasant vines, and of branches brought from farre, because the greatnes of the losse should augment their sorrow.

THou shalt make to grow.] He signifies a con­tinuall husbandry imployed about plan­ting and sowing. Yet may we vnderstand it of the successe that comes of it: as if a vine new­ly planted, should immediately bring forth wine. This agrees with that which is present­ly added; where the morning is taken for the day: and thus it seemes he should speake of a sudden ripening; vnlesse any had rather re­fer it to diligence, because they were busie at worke by breake of day. There is some ambi­guitie in the words: for some turne it, Th [...] branch shall be gone in the day of affliction. But seeing the word Chalah, signifies Heritage, it should signifie properly (as I thinke) in this place, a gathering together: neither doe I see how the word Branch should agree. I confesse indeede that when they speake of vines, the word Haruest is vsed; but abusiuely. It might also be translated, Collecting: yet would I not obstinately stand to contend about these two words, because the sense will alwaies be one; prouided that the foresaid word be taken for the gathering of fruits. Thus then the text will runne well; Although thou ceasest not from labour, holding thy selfe hard at it from morning to night: yet shalt thou gaine no­thing by it, because the fruit shall wither of it selfe, by the shaking of the bowes; or, thy vines shall be spoiled.

Thus then by the figure Synecdoche, vn­der the verbe To plant, hee comprehends a daily labour which husbandmen and vine-dressers take in the fields and vineyards. Such a labour must needes bee very irkesome, and proceeds from the very curse of God. For if he that is destitute of possessions, be often­times banished out of his Country, hee will not be so much grieued as hee that inioyeth fruitfull lands, especially if he haue bestowed any long time in husbanding of them: th [...] Lord then meant to execute his vengeance vpon the Israelites, because they had abused the abundance of the land, and let loose the raines vnto all excesse. The like punishment is also threated generally to all the wicked; to wit, that they shall rise early, and labour extreme [...]y; because it shall be without any fruit: whereas on the contrarie, those which rest vpon the Lord, are well assured to reape the certaine fruit of their labours, be­cause the blessing of God accompanies the worke of their hands. Reade Psalme 127.2. and 128.2.

OThers expound Ah, Woe, as if it were a curse: sometimes it is vsed as a word of calling, as we haue seene heretofore. But as I thinke, it should rather signifie Alas in this place: for he mournes for the calamitie which he foresaw would befall Israel: be it that he doth it of a brotherlie affection, or that he thereby would pierce the deeper into the hearts of this senselesse and blockish people. No question but the Prophets feared the vengeance of God whereof they were the Heraulds, more then any other: and howsoe­uer they sharplie threatned the people as in regard of the person they susteined, yet did they neuer so cast off the affection of loue, but they alwayes had compassion of those that should perish. Notwithstanding the con­sideration of the couenant which God had contracted with the seed of Abraham, was the cause of this: and we see that this affection was in S. Paul, who desires to be accursed for his brethren the Iewes, Rom. 9.3. When Isaiah then sets the matter thus before his eyes, it could not be but that he was touched with extreme griefe. Now in that he sets this de­struction before the view of the Israelites as if he himselfe beheld it, it is to confirme his threatning, as wee haue shewed elsewhere. The word multitude is set downe, because the armie was gathered of many and diuers na­tions, whereof the Monarchy of the Assyrians was composed. By the similitudes which he addeth afterwards, his meaning is only to amplifie his speech: for he compares the e­nemies to a Sea or deluge which drownes the whole countrie.

ALthough he seemes to continue on the threatning which he began before, yet doth he now begin to comfort the faithfull, by repeating again the very same words with the former: as if he should say, It must needs be that those who haue forgotten God should be chastised, and as good as ouerwhelmed for their wicked reuolt: but the Lord accor­ding to his wonted goodnes will represse the ouermuch crueltie of the enemies; for ha­uing once serued himself of their rough dea­ling, he will finde a meanes well enough to beate them backe and chase them away. See heere a singular consolation, by which he meant to put the faithfull which remained in good hope. Now he speakes not of the Iewes onlie, as the most haue imagined, for hither­unto he hath directed his speech vnto the ten Tribes: amongst whom no doubt there were some that truly feared God; who had been left in a desperate case if they had had no promise whereon to rest.

By these similitudes he describes horrible stormes & tempests: for when the holy Ghost would comfort the faithfull, he sets those things before them which are wont most of all to terrifie and cast downe their spirits: to the end we might learne that it is easie for the Lord to still all the violence of tempests, be they neuer so furious. And looke how he hath the sea, the winds, and tempests at his command, so easilie can he curb the rage and violence of their enemies. Therefore he by and by after compares the Assyrians to straw, or stubble: for howsoeuer their furie was terrible to the Israelites, yet the Prophet shewes notwithstanding that they are no more in Gods account then straws or rushes: because without any paines whatsoeuer he will scatter all their preparations. They were not then to iudge of their forces and power according to sense. As oft therefore as wee see that the wicked haue gotten the bridle in their necks to runne vpon vs for our de­struction, let vs arme our selues (as much as is possible) with this meditation:A meditation of great vse. True it is that we see no matter of hope left, but God seeth a meanes readie to bring all powers that are raised vp against vs to nought. The word Galgal, signifies a round thing which the wind driues easilie away.

THe sense is this, looke how a tempest rai­sed vp in the euening appeares not in the morning if it be by and by appeased: so also shall it come to passe that immediatlie after the enemies shall be driuen away, you shall suddenlie espie (beyond all hope) a sweet and quiet calme. The Prophet meant to set down two things: first, that the rage of the enemies 1 shall suddenlie fall vpon them: secondly, that 2 the spoile which they shall make shall not last very long. For as the Assyrians rose suddenlie against the Israelites, so also they were soone brought to nought. All the faithfull ought to gather great consolation from this place as oft as they see things troubled and confused,A Consola­tion. and fearefull changes to approch: for is all this ought else then a tempest which the Lord will easilie still? Tyrants come vpon vs as waues and billowes, but the Lord will quick­lie disperse their rage: let vs therefore pati­entlie wait for his help. For albeit he now and then suffers vs to be tossed to and fro, yet will the Lord in the end bring vs to the hauen, and that euen thorow the midst of all stormes.

Now if the Prophet thus comforted a small handfull of the remnant, we need not doubt but this promise also belongs vnto vs. For we in deed are but an handfull, and the poore Church is shut vp within very narrow boūds. But if we consider the estate of this kingdome of Israel, how small a number of Gods ser­uants was to be found there? Alas there was none almost that durst open his mouth, so [Page 182] much was religion and godlinesse hated of all sorts. Although then that the Lord destroies the multitude of the wicked, yet will hee al­waies leaue some planke for his Church to saue her selfe from shipwracke, and to bring the small remnant of the poore faithfull, who are tossed with others as in the same ship, to a safe hau [...]n.

This is the portion.] He speakes of the faith­full which were hid in the kingdome of Isra­el, and ioynes them to the body of the Church, although the members were scatte­red here and there; as it often comes to passe to the children of God. And here we may be­hold the end of the wicked,The end of persecutors. which haue per­secuted vs. For howsoeuer we be exposed to their rage and furie, although they spoile, rob, and tread vs vnder foote, offering vs all the outrages in y^e world; yet shall they be but like vnto waues, which disperse themselues by their owne violence, and so vanish suddenly away. We ought to wait till the like befalles all such tyrants at this day, who miserably vexe and afflict the Church, and handle the children of God vnkindly. Let this consola­tion then bee ingrauen in the table of our hearts, being fully assured that the like iudg­ment will ouertake them.

I Cannot affirme of what people Isaiah speakes; although it be apparent enough that it was some coū ­try bordering vpon Ethiopia. Some refer it to the whole land of Egypt; but without any good probabilitie, seeing he makes a par­ticular treatise thereof in the Chapter fol­lowing: and therefore wee must vnderstand this as spoken to a people separate from the Egyptians. Many suppose that it should be the Troglod [...]tes; which yet seemes not very likely, because they had no familiaritie with other nations: for their speech (as the Cos­mographers testifie, was rather a whistling or h [...]ssing, then any distinct sound of words. But as touching these here mentioned, it is plaine that they had both society and league with other nations. Yet is it vncertaine whe­ther they conspired against the Iewes or no, or whether they ioyned with the Egyptiās to make war vpon the Assyrians. If they were the open aduersaries of the Iewes, then Isaiah de­nounceth their punishment. But contrari­wise, if they did feede the Iewes with deceit­full promises, he shewes that they were to ex­pect no succour from them; because they did nothing but entertaine time with their fri­uolous messages. How euer it be, we may ga­ther by that which he speakes of the nations neere adioyning, which he will name in this Chapter, in what place this people was sea­ted; to wit, very neere vnto Egypt and Ethio­pia. Vnlesse any had rather affirme, that it is meant of part of the sea coast of Ethiopia;Chap. 37.9. be­cause it will appeare by the 37. Chapter of this booke, that the Assyrians had warre with the King of Ethiopia. Now when it is said, that this land makes a shadow with wings, it ap­peares that the sea was nigh vnto it; so as it became rich in regard of much nauigation. For small and poore regions cannot fre­quent nor occupie in strange Countries. His meaning is then, that this people vsed to traf­fique much by sea.

THis is properly to bee referrred to the state of those times. It seemes that this people had solicited the Egyptians, or Syri­ans, to vexe the Iewes: or else that the Assyri­ans vsed them to molest the Country of Iu­dea; or, that they were companions of the E­gyptians, ioyning hand in hand to beate backe the Assyrians, lest they should wax too strong and mightie. We can affirme nothing but by way of coniecture, because all histo­ries are silent in this behalfe. Seeing then that we want witnesses in this case, we must vse probable coniectures. It is very likely that these iournies were not taken in hand to goe to some place neere vnto them, but farre off. Whereas hee calles them ships of rushes, wee are not to thinke it strange; because it ap­peares by ancient histories, that the Egypti­ans commonly vsed such vessels by sea, in re­gard that Nilus is so steepe and dangerous to those that saile in it in some places, by rea­son of the height from whence the waters doe violently fall; (which they call Cata­dupes) that it is impossible to bring ships of wood that way, without breaking & renting them vpon the rockes. And therefore they are constrained to vse little pliable vessels. And lest the water should enter in and drowne them, the histories say, that these ships were lined with pitch in the insides of them.

Goe yee swift postes.] This place is obscure; yet will I follow that interpretation which I take to be most probable. The Prophet shews the end of his prophecie; that is to say, why he foretold the destruction of this people; to wit, (if we take them for the sworne enemies [Page 183] of the Iewes) to bring some consolation to the faithfull, which were miserablie scattered and dispersed, that by receiuing this good ti­dings, they might reioyce and giue thanks vnto God. But if any had rather say that the Iewes were drawne by this nation to an vn­lawfull league, then this exhortation is by way of deriding them, so as he rebukes the follie of the elect people, who forsooke God to depend vpon vaine and friuolous succors. For whereas some attribute these words vnto God, as if he should command these nations inhabiting neere the sea to hasten to the de­struction of the Iewes: I see not how it should agree to the sense of the text. Neither is there any more appearance in that which others thinke, to wit, that by the words following the Prophet s [...]te forth the destruction of this obscure and vnknowne people, because that by the spoiled people hee meanes the Iew [...]s, which should be vexed and scattered after a strange maner, so as no part amongst them whatsoeuer should remaine safe.

He calles them a terrible nation, because they should be an astonishment to all those that should behold them, being disfigured with such horrible calamities. For I cannot ap­proue of their iudgement who expound this of signes and wonders which the Lord shew­ed amongst the Iewes to make them feared of all: he hath regard rather to that place of Moses where it is said, The Lord shall make thee an astonishment and a wonder, Deut. 28.28.37: also, the nodding of the head, and a prouerb and derision is vsed in other places, Iere. 18.16. & 19.8. & 25.18. He signifies a peo­ple then whose sight shall be so fearefull, that they shall be an astonishment vnto all: and we know that as this was foretold, so also did it come to passe to the Iewes.

When it is said on euery side, it is as much as if one should draw lines, and that they should be so well knit together, as there should no place be left emptie betweene them: or as if an husbandman made such furrowes in his field, that he leaues not one clot of earth vnturned vp, or broken. Thus was this peo­ple beaten downe and broken.

By the floods, he meanes a great armie of enemies, to wit, or the Assyrians. Now he al­ludes to that which he said before in the 8. Chapter, vers. 6. to wit, that the people being discontented with their little riuer Shilo, desi­red rather roaring and violent waters. After then that they had called thē forth for their succor, they were ouerwhelmed by them as with a deluge. So that the cause of all this ill successe was for that they cōtented not them­selues with Gods promises, but sought out strange helps. If now then this commande­ment giuen to the swift posts be taken as frō the person of God; thence we gather that he doth not alwaies assist his elect at the first brunt, but withholds his help till things be growne to a desperate estate. For he sends not a ioyfull and happie message to those that were in safetie, or to those that were onlie lightlie touched with the rod, but to a nation spoyled and trodden vnder foote: yet in that he commands them to hasten, his meaning is, that the iudgement shall be sudden and vn­looked for; so as light shall shine out of dark­nes (as it were) euen in a moment.

HE shewes that this worke of God shall be so excellent, that the Iewes shall not on­ly perceiue it, but all the inhabitants of the world also. These words which are put in the future tence, are by some translated in the Impera­tiue, according to the scripture phrase: but it agrees best to take it in the time to come. As if he should say, euen the people farre off shal [...]e witnesses of this calamitie: because all shall behold th [...] st [...]ndard, and shall heare trum­pets sounding thorowout the world. And hence it shall appeare, that this warre was not raised vp by men; but that God himselfe will shew that he is the only author of it, and that by excellent witnesses. When warres are made euery man discernes what is done openlie: but the greater part of men attri­bute both the beginnings and issues thereof vnto fortune. Isaiah contrariwise shewes, that all these things ought to be attributed vnto God, because he will plainely manifest his po­wer by a new and extraordinarie meanes: for he works so sometime, that his hand is hidden, and his worke vnknowne vnto men, And sometimes againe he shewes his power in such wise that euery one is constrained to acknowledge it, and that is it which the Pro­phet meant to say in this place.

AFter he hath threatned the destruction of the Ethiopians or of their neighbours; and hauing therewithall shewed that great consolation should thereby redound to the Iewes; or else by way of a flout hauing deri­ded the foolish confidence which deceiued them: now he addes that God will so mode­rate these confusions, that he will in the end gather his chosen people vnto himselfe. The particle Ci, which I haue translated Further­more, is sometime put for shewing the cause; sometimes aduersatiuelie. But the latter sense in this place seemes to agree best: the rea­son is, because the Prophet preuents a doubt which might otherwise haue greatly troubled the consciences of the weake. For when wee see things in an vproare, there is a vaile forthwith spread as it were ouer our eyes▪ which takes away from vs the sight of God [...] prouidence: for the estate of this people whose destruction he threatens was such, that this prophesie might seeme a fable or matter of scorne: for (as we may collect) there was no danger nor change to be expected.

Some referre this to the person of Isaiah, as if he satisfied himselfe, by depending vpō that which God had reuealed vnto him: that is to say, as if hee had now quieted and setled his minde; which indeed wee ought to doe after we haue heard the voyce af God, waiting as­suredly for the accomplishment of that which is foretold vs. As Abacuk saith; I will stand in my watch-tower: Abac: 2.1. But I rather think, that the Prophet recites that which the Lord6 had reuealed vnto him, and that the Lord himselfe pronounceth this sentence with his own mouth: as if he should say, I will rest; that is, I will hold me still and do nothing: for the word also signifies to See. Now hee which lookes earnestly, acts nothing; but onely con­tents himselfe with beholding that hee sees with pleasure and delight.

Hereunto serues also the word Tabernacle; as if the Lord should rest himselfe on [...]he roofe of an house: [...] on the contrary, hee is said to ascend into his iudgement seate, when he auengeth himselfe vpon the wicked beha­uiours of the vnbeleeuers: for these phrases of speech are fitted to our capacitie. Vnlesse any had rather affirme, that the Prophet al­ludes to the Sanctuarie: so as howsoeuer the maiestie of the Lord may seeme to be hidden for a time from this afflicted people, yet should not his rest be vtterly without fruit. The summe of all is this; that howsoeuer all things should be cōfounded, so as one might imagine that God would meddle no more with the gouernement of the world; yet doth he take his ease on this wise, as you would say of set purpose, euen as if hee were shut vp, and fallen asleepe in a chamber, minding to manifest the fruite of this his rest in due season.

As the heate drying up.] Isaiah doth yet bet­ter expresse that which hee hath said before, by this similitude. Wee may apply it to the Prophets meaning two waies. First, as if God being awaked out of his sleep, wold shew such a gracious coūtenance as should reioyce the 2 harts of the faithful or, as if he would reuiue and quicken them by watering them with sweet showers: and thus the Prophet should shew a diuers successe. There may be also a close opposition, whereby he admonisheth, that when God shall be thought to take his ease, and behold things heere below as it were carelesly; that euen then hee may as it were sport himselfe in executing his iudge­ments. Truely because the two verses follow­ing are conioyned with this, it seemes that Isaiah would say; Howsoeuer God shewes not himselfe carefull after the maner of men, nei­ther runnes with violent heat to take venge­ance; yet hath he secret meanes in his hands to execute his iudgements, and yet in the meane while neuer stir his least finger. It may be also, that hee meant to shew that God would vse an extraordinarie meanes in roo­ting out this people. But that which I tou­ched erewhile may suffice; to wit, that whilest men are besotted with prosper [...]ie, and drun­ken in their delights, thinking that God hath no more to doe with them; euen then their destruction is at hand. The reason is, because God is able with his onely looke to cast down all the forces and preparations of the whole world. And therefore he saith, he will be like to a faire bright day, and to the heate, drying vp the raine: secondly, to a watrish cloud, in the hottest day of summer. Now wee know that such a raine is very fit to ripen fruits; and that the heate comming after the raine, brings them forward and makes them swell; because it disperseth all the moisture that is in them, by the force of his heate.

This it it then which the Prophet meant to say, that howsoeuer many miseries and ca­lamities be prepared for the reprobates, yet all things notwithstanding falles out for a while as they would wish;The wicked are neere to their ruine then, when they thinke themselues most secure. so as they seeme the onely happy men in the world; no otherwise then if God meant to sati [...]sfie them to the full with the [...]st of his benefits. But in conclusi­on, they shall finde that they were onely fat­ted vp, as Oxen for the slaughter: for they shall perish in an instant, and that euen then, when they seemed to bee come to the very top of their happinesse. Whence wee may learn, that we are not to iudge of Gods iudge­ments according to outward appearance: for when the wicked thinke themselues most se­cure, then their ruine & ouerthrow is at the doores. Thus doth he comfort the faithfull in very fit season, lest they should thinke the vn­beleeuers more happy then themselues, be­cause God winked at their faults: for albeit hee seemes to cocker them whom hee so forbeares, yet will he quickely bring them to destruction.

Now we are to apply these things to these miserable and troublesome times wherein the persecuting tyrants of the Church haue their full swinge, abounding in all wealth;A consola­tion for the Church. bringing their enterprises to passe no lesse then if all things were in their owne power: why so? because they surpasse all others in strength, counsel, and policie. But let vs know for certaine, that all these things are brought to passe by the determinate counsell of God, who is contented to let them goe on forward with their deliberations, and lets them pros­per: that so he may at the last destroy and vt­terly cut them off. I am not ignorant that some others draw the words of the Prophet to another sense: but I hope, that whosoeuer shall wisely consider the whole context, will easily subscribe to mine exposition.

WOrd for word it is, For the presence of the haruest: but we must a little miti­gate the sharpnesse of the words. The Pro­phets meaning is not obscure: for when har­uest drawes neere, and that grapes be ripe, the wicked shall finde themselues disappoin­ted, and that suddenly of their whole reue­nue; in hope whereof they meant to glad themselues. Thus hee goes on still with the [Page 185] same matter, and confirmes that which hee spake before by the former similitudes; to wit, that the wicked are not ouerthrowne at the first, but florish for a time, and the Lord seemes to spare them: but when the haruest is come, and that the vines haue once budded and blossomed so as the iuice begins to vtter it selfe, then are the very branches cut vp by the rootes. So, when the wicked are neere vnto their ripenes, they shall not only be de­priued of the fruit they expected, but shall be cut vp roote and rinde.

The Lord will giue this issue to wicked men, after he hath suffred them to inioy their delites for a time: for they shall be so rooted vp, that they shall neuer be able to reuiue, nor yet to be plāted in any sort. From hence then wee gather a singular consolation, to wit,A singular [...]onsolation. that when the Lord seemes to winke at the practises of the aduersaries, he thereby tries our faith, but yet suffers not things to be guided by the vnbridled hand of blind fortune, as prophane men thinke. For he is in heauen as in his Tabernacle, and is resident in his Church as in a poore tent or cottage, yet so, as he will come forth when it shall be 1 fit and conuenient time. Let vs thus enter in­to our consciences, and lay all these things to our heart in priuat, that by this meanes wee may fortifie our selues with so excellent a promise, by which only we may be enabled to ouercome and surmount all temptations. 2 Let vs also thinke with our selues how the Lord shewes vs that he sets forward and lifts vp the felicitie of the wicked, to the end his mercie toward his Church may be so much the more admired.The reason why God suffreth the wicked to florish for a whil [...] For if he should cut them off as corne before it be ripe, we should nei­ther so certainly nor clearely know his po­wer nor his goodnes, as when he suffers them to grow vp to their full height, suffring them to be full eared and to florish, to the end that their owne weight may the sooner ouer­throw them, or that he himselfe may cut them vp with his sickle as fat and full eares.

HE shewes that the wicked shal be reiected as a thing of nought:Matt. 3.12. Luk. 3.17. Iohn Baptist in like maner compares them to chaffe which is cast out vpon the dunghill. And Isaiah shewes, that they shall be left to the beasts and birds, so as the birds shall make their nests in the mids of them in sommer, and the beasts shall make their lodgings in them in the winter: as if he should say, they shall not only be a re­proch vnto men, but euen to beasts also. Such then is the condition of the wicked, who thinke themselues cocksure euen then when they lift vp themselues most against the poore Church. But the birds shall make their nests vpon them on the one side, and they shall serue for houses and food for the wilde beasts on the other side: so as they shall not only be in worse case then the meanest man in the world, but their condition shall be far binferior to that of the brute beasts: for be­ing exposed to all shame and contempt, they shall manifest to the whole world that Gods prouidence is wonderfull.

THe Prophet shewes againe wherefore he threatned the ruine of this prophane people. For in as much as all nations in a maner had conspired the destruction of the Church, it should seeme that her vtter sub­uersion was now come. The Lord shewes then that he will assist her in due season; for had he not resisted such enterprises, and re­pressed the plots of the enemies betimes, the Iewes might haue despaired: therefore hee lets it be knowne that he hath a care of his Church, so as howsoeuer it pleaseth him to chastise her, yet shall she feele his help in time conuenient. Yea, hee will oppose his strength against the power of tyrants and of her enemies, lest they should ouerthrow her, and so attaine their long expected hopes. That the Iewes then might be imboldned to wait with patience, he not only separates them from the Ethiopians, but aduertiseth them in like maner that God will moderate his iudgements for their saluation.

Now he alludes to the second verse of this Chapter, where wee saw the people of the Iewes termed by these names and titles. He vseth the verb To bring, because before this they should be led away as captiues, so as it should be no more lawfull for them to goe vp to the Temple, then for forreine nations. We must also note this word Rent: for his mea­ning is that the people shall be scattered, as if hee should say, Howsoeuer you must bee brought to a small number, and shall be but a poore remnant, yet shall this little portion that remaines be offred vnto God for a sa­crifice.

From hence we are to gather a most fruit­full doctrine, and exceeding fit for our timeA doctrine of singular vse. We see the Church at this day to be almost past recouerie; for she is scattered, oppres­sed, ouerwhelmed, and trodden downe on e­uer side. What ought we to do in the mids of so great distresses? We must lay fast hold vpon these and the like promises; and assure our selues that howsoeuer the world goe, yet God will defend and maintaine his Church. And albeit she be as a bodie torne in pieces, and scattered here and there, yet will he easi­ly gather her scattered members together a­gaine, by the worke of his spirit: for he will neuer suffer the remembrance of his name, [Page 186] nor the inuocation thereof to perish. The Lord will so worke, that of these peeces which lie now scattered here and there, there shall be a people made and gathered together. For it is easie with him to gather into one, those whom he knits together by the vnitie of his Spirit, although they be diuided farre asun­der one from another. Although then that we see the Church diminished, and some of her members cut off; yet shall some gift bee reserued out of her, to be presented and offe­red vnto the Lord.

To the place of the name] The Prophets are accustomed to vse this manner of speech of­ten. For when they mention the seruice of God, they set is forth by externall exercises: as by altars, sacrifices, washings, and such like. Now the very truth is, that in regard the ser­uice of God is internall, it cannot be repre­sented but by outward signes; whereby men testifie that they serue and worshippe God. Now he names the mount of Zion here chiefly, because this place was consecrated vnto God, as the place wherein he would haue sa­crifices offered vnto him. For the Lord ho­noured this place aboue al others in causing the doctrine of his word to come out thence, as we haue seene Chap. 2.3. so that vnder this name wee may rightly vnderstand the pure and sincere worship of God. To conclude, the Prophets describe not this seruice in such wise as it should be after Christ his comming; but such as it was in their own times: the rea­son is: because it was needfull for them to ap­ply themselues to the capacitie of the people whom they taught. Hence wee may gather, that we appertaine not vnto the Church, vn­lesse we be offered vnto God in sacrifice:We can haue no assurance that we be­long to the Church of God, vnlesse we offer vp our bodies and soules a sacrifice vnto God. Rom. 12.1. & 15.6. 2. Cor. 5.15. Whosoeuer hee be thē that challengeth any interest in God, let him offer himselfe vp such a sacrifice vnto him, and let him no longer liue vnto him­selfe, but giue and consecrate himselfe vnto God. The meanes whereby this is done, is by the sword of Gods word, (to wit, the Gospell) whereby Paul glorifieth that he sacrificed and offered vp men vnto God: as Rom. 15.6. be­fore alleaged.

By the place of the name of the Lord, he means not that the essence of God (of which wee must not thinke in any wise as of a carnall or earthly substance) should be inclosed there­in, as if he were tied to any one place: but be­cause it was the place wherein the Lord was pleased to manifest testimonies of his power, and to be honoured and called vpon: where he also shewed his presence by his goodnesse and power; especially in regard of the weak­nesse of the people, who otherwise could not comprehend his maiestie. And yet we are to note, that wee cannot be acceptable vnto God, vnlesse wee be vnited vnto him in the same faith: that is to say, vnlesse wee be knit together as the members of his Church. It is not needfull indeed that we should runne to Ierusalem or to mount Zion: for Zion is now spread ouer all the world, and is consecrated vnto God in generall. It remaines then that we haue the same faith amongst vs, and that wee be ioyned and lincked together by the band of loue. For if these be wanting in vs, then is there nothing in the midst of vs but pollution;Where faith and loue is wanting, there all things are vncleane vn­to us. neither have we any thing that is holy and consecrated vnto vs.

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

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

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

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

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

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

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

Yea though they should seeke.] This is an an­ticipation or cutting them off: for he pre­uents the obiections which the Egyptians might m [...]ke. Haue not wee gods to goe and aske counsell at? Are there not wise men, di­uiners, and enchanters amongst vs? and ma­kest thou so slight account of these? He af­firmes that none of these shall doe them any good, though they trust neuer so confidentlie in them, being puffed vp also with a vaine perswasion of their wisedome. I will not be­stow much time about these names, wherein notwithstanding it seemes Isaiah proceeds on 1 by degrees. For he names the gods, then the 2 magicians, and next the diuiners and sooth­sayers. 3