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 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; 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. 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 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? 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. 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? 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? Laſtly, the be • ſts do in nothing paſſe beyond ye 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, yt 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 there is a cloſe reproch in it; 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 ye 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: 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 ye 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 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 ye 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 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: 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, yt 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.

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 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 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 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.

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 ye 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 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, 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, ye 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 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 yt 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 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, whether hee walke without deceit with his brethren: whether he abſtaine from wrong and violence: whether he be true in his word and promiſes: and whether hee carrie himſelfe 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 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 ye 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 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 ye 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 ye 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 ye 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 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 yt 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 when he chaſtiſeth the wicked, or 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, yt 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 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 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 ye 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 ye 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 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.

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 ye 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. 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 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 yt 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 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 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 ye 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 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 ye 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. 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 thought he takes for vs. In the beginning of the ſong, the Prophet remembers the benefits which the Lord had beſtowed vpon his people the Iewes: then he ſhewes how great the ingratitude of this people was: thirdly, the puniſhment and correction which will 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 yt 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 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 ye 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, 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 ye 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 branches: thus hee firſt accuſeth the whole 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, 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 ye 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 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 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 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 ye 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 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 of God, or frame vaine excuſes; or elſe pretend they can do no otherwiſe; what vaile 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 that which is ſinne, to be no ſinne; or elſe they mince them, making thē leſſe then they 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 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 ye 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 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 ye 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 ye 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 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 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 ye Prophet refuſeth to take vpō him ye office of teaching, which he would hot haue done, if he had exerciſed it before: and that he ſeemes altogether 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 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 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 the function of teaching a long time vnder king Vzzias, who was dead as I thinke before this propheſie was publiſhed. Laſtly, the Prophet by theſe words ſignifies, that God appeared 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, yt 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. For theſe wings thus compoſed, conteined ſome myſterie, which ye 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 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 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. 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 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 ye 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 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 ye 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 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 ye 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 ye 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 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 ye 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 yt 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 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 ye 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 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 ye 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 ye 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 〈2 pages missing〉 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 ye whole matter. For he ſhewes of what affaires he was to ſpeake: and in few words according to ye 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 ye 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 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 ye 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, 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 ioyned together: firſt, to ſtand quietly vpon his watch, to the end he may not be diſtracted with diuers thoughts, looking this way 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 feare:A double feare. the firſt proceedes from naturall ſenſe; which feare they could not auoyde, although 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, 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 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 than the neceſſitie requireth. Hee leſſeneth not, but rather amplifies the euils wherewith 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 ye 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 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 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 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, 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, 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 ye ſteps of Dauid) yet notwithſtanding he now calles them ye 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 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, 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 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, to the end mens minds may be lifted vp aboue all earthlie things. The Prophet commands then yt 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 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 ye 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 〈2 pages missing〉 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 ye 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 ye 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 ye 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 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 nothing elſe but to foretell the ruine of the 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 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 ye 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, yt 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 ye 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 ye 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 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 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 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, 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 ye 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 ye 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 he beholds the diſcomfiture of the people, and from the other the Aſſyrians conquering and ouerflowing in all pride. Then being 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 ye 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.

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: or whether they be indued with wiſdome, counſell, policie, wit, foreſight, aptnes of inuention, or boldnes: for if ſo be we haue God with vs, we are then moſt ſtrong, and very well appointed; and conſequentlie, all that 〈2 pages missing〉 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 reſpect; becauſe wee are ſaid to ſanctifie him, when wee attribute vnto him all praiſe and 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 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 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 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 neceſſitie muſt euen now bee fulfilled. The Prophet found it by experience amongſt his owne people: as all thoſe haue likewiſe done, 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 ye word Elohim, Gods, in the plural number, 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 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 ye 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 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 ye 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 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 ye Apoſtles were wont to alledge ye teſtimonies of ye 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 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 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 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, which was vnder Ʋeſpaſian. But they haue no ground for it. Almoſt all the Iewes 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 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 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 ye 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 ye 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, 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 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 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 ye 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.

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, yt 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.

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. 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.

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 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 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, the Lord proceeds moderately: if he gaine nothing by touching and going, then he doubles his blowes. But if he ſee vs altogether 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 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 ye people ſomewhat neerer to the quick, as he hath done in the firſt and ſecond Chapters, to the end they might perceiue yt 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.

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 we are plunged. And ſecondly, when he roots 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.